Comfort and Counsel for Dejected Souls

CHAP. I.

The preamble unto the Text, in a brief view of the whole Psalm, holding forth the occasion and the division thereof.

T Hese words are a spiritual Soliloquie of holy David; who now as in private speaks to, and argueth with his own soul, in regard of some sadnesses, and disquietings which at present did oppress his spirit. And there is a great deal of precious matter in these words, deserving our Observation, Meditation, and Imitation.

I shall in a word touch upon the occasion, and the scope of the whole Psalm: So shall we the clearer see the intention of this verse.

It is thought (and that very probable) that the occasion of this Psalm was either the flight unto which he was exposed by Saul; or the flight unto which he was exposed by Absalom. Clear it is, at the penning hereof, David was absent from Jerusalem and the Tabernacle; the consideration of which, fills him with sorrow, and that sorrow sets him upon the composing of this Psalm: So that whatsoever was the remote, sorrow was the proximate occasion of the penning hereof. Now this sorrow appears in the whole Psalm generally: And more particularly it discovers in self in these branches.

• 1 In the vent thereof.
• 2 In the cause thereof.
• 3 In the depth thereof.
• 4 In the effect thereof.

First, David's sorrow vents it self in the 1, 2, and 3, verses of the Psalm; as the Hart panteth after the water Brookes, so panteth my soul after God, verse. 1. Never was poor Hart pursued more by a company of Dogs, then he was by his enemies: And never did Hart so pursued, bray after the Brookes; as he did after Jerusalem and the Tabernacle (the place and types of God's presence) My tears (so he vents himself) have been my meat day and night, ver. 2. Sad soul, his grief fed upon its self, and besides mourning, his soul had no meat. His soul also was poured out as water (for so the word signifies) verse. 4. Thus his sorrow vents it self.

Secondly, He opens the cause thereof, which was mixed and mighty. One while his present absence from Jerusalem, minds him of his former enjoyments. He had gone up with a multitude, making bo • y mirth, but now he was deprived thereof, verse. 4. Another while he considered the sad speeches of his insulting adversaries, who continually said, where is thy God, verse 10.

Thirdly, he describes the depth of his sorrow, setting it forth to have overwhelmed him. He professeth it had cast him down, (verse. 6.) And that he was in the deeps, (verse. 7.)

Lastly, He declares the effect of all this; now, that is held forth as double.

• 1 Supplication.
• 2 Expostulation.

The first effect of his soul grief was Supplication: His prayer was to the God of his life as tis verse. 8. Oh when shall I come before thee O God, (ver. 2.) To this he adds,

Secondly, Expostulation (as another effect of his grief) and this expostulation is hinted to be.

• 1 With God.
• 2 With himself.

1 He expostulates the matter with his God: I will say unto God my rock: why hast thou forsaken me, ver. 9.

2 He expostulates also with himself: Why go I mourning, &c. as in that verse: But especially in the words of the Text. Why art thou cast down O my soul? and why art thou disquieted within me? &c.

CHAP. 2.

The explication, with the division, and doctrines of the Text.

I Shall explicate the words of the Text a little, so shall we be the better able to understand the meaning of them; and to draw forth Observations from them.

Why art thou cast down O my soul? and Why. The word or particle translated Why, is and may be otherwise translated. As now to instance.

1 It may be translated What. And so tis as an inquiry into the truth of this trouble: David doth as it were cunningly work upon himself; and say, What art thou cast down Oh my soul? is it so indeed? Tell me (oh my soul) art real in thy grief? art thou as much troubled as thou seemest to be? What, is it so?

2 It may be translated How. And so it is a word of admiration: as if David did admire to see his soul thus cast down, and tis as much as if David should say, How (Oh!) how art thou cast down, O my soul? how low dost thou lie? how sadly dost thou sit? how exceedingly art thou troubled? Oh! how is it with thee?

3 It may be translated, after what manner, And so tis, as if David should ask his soul, What kind of sorrow this was which had possessed him? and in what manner it was that he was troubled. In what way art thou cast down O my soul?

4 It may be translated Wherefore, And thus it may look two ways.

• 1 To the end, and tis as much as if David should say; Wherefore art thou cast down? for what end? Tell me O my soul, what is the end that thou dost aim at, in this sorrow? what is thy design in being cast down? Thus it may be an inquiry into the end. And
• 2 It may look to the cause, and so tis as much as for what cause, or reason art thou cast down? Canst tell why it is thus? Say O my soul! what is indeed the reason of thy being thus cast down?

Cast down, The word signifies properly to bow down, or to lie flat, or along upon the ground: thus the word is applied to worship or to mourning, In the Psal. 38.6. you have the word in its native signification translated, and applied to mourning. I am troubled (saith David) and I am bowed down. Its the same word: As joy in the power thereof lifts up, so sorrow in the power thereof casts down: Joshua full of trouble and sorrow casts himself down, prostrate o • the earth, Josh. 7.6. David's trouble lays him prostrate (as the word signifies) yea he doth prostrate or cast down himself: His sorrow makes him his own over-thrower; his soul casts down it self, for so the word in its conjugation signifies, as the learned know.

O my soul, The word is put for the whole soul, I conceive in this place (as it is in some other) David's whole soul was grieved: sorrow had seized not upon a part only, but upon the whole.

And why art thou disquieted: the word signifies properly to be tumultuous, either as the Sea is in a storm, or as a people are in a tumult. In Psal. 46. ver. 3. its applied to the Seas: and Psal. 65.7. its applied to people. Indeed sorrow in the strength of it, causeth a storm, and a tumult in the soul: It maketh everything to be out of order, as things are in a tumult.

Within me: It may be, (and sometimes is) translated against me. Sorrow is against the soul: Griefe is an enemy: yea, where it prevails, it makes the soul an enemy to its self, David's soul was disquieted against him.

Hope thou in God; The word properly signifies to expect, or to wait for, with expectation; yea, it includes a patient tarrying a while. Thus tis said Noah stayed or tarried, Gen. 8.10. Sorrow renders us impatient. Usually every passion when tis predominant overthrows patience. David therefore bids his soul to be patient, and in that patience to stay a little, and yet to expect God at last. For so he adds. For I shall yet praise him. Stay soul (saith David ) For the particle sometimes hath the force of a final cause; As in that Job 3.11. Why the breasts that I should such, 〈 in non-Latin alphabet 〉 i. e. For what end did I suck. Thus here it may be used: and David may tacitly answer his soul; which might be ready to say (as he said) what should I wait for the Lord any longer. Why (saith David ) wait (O my soul) for this end, I shall praise him.

I shall Yet. The particle is sometimes rendered Still, or Always. David knew however he was cast down now, yet he should always praise. And hereafter he should still praise God, notwithstanding anything now.

Praise him: The word signifies in its first, and most genuine sense, to confess (and is so translated sometimes. ) And happily there is this in it here. As if David did hint to his soul, that however he might have hard unbelieving thoughts of God at present, yet notwithstanding hereafter he should [confess] this as his weakness (as sometimes he did, Psal. 77.10. I said this was mine infirmity. ) And he should confess God was his God, and his salvation, and this he should do in a song of praise▪ when he should worship towards the Temple (from whence he was now banished) and praise his name for his loving kindness and truth: (as it is Psal. 138.2.) i: e: confessing (for its the same word) both his loving kindness; and his truth; Who is the health of my countenance. In the Hebrew it is only thus, the healths (in the plural number) of my countenance.

And in truth, this will stand very fit with the former: David tells his soul, he should yet confessingly praise God's salvations, which he shown to him. Yea, and that he should confess him to be his God, (however now he might doubt it,) for so it follows, and my God.

So that now put altogether, and it amounts to thus much; as if David should say, What art thou cast down O my soul? How strangely is it? In what way is it? For what end, or cause is it, that thou doest thus bow down, and storm thyself? Stay a little (O my soul) wait for God in expectation: For yet notwithstanding, all thy present distempers, I shall confess my weakness, and praise him for the salvations of my countenance, and for his being my God still.

Thus you see the words opened. I will give a Reason why I speak to David's Expostulation. rather from this last verse, then from the fifth verse.

The Reason is, because tis here set out fuller then there, (though happily few mind it) this last is (as it were) a second Edition with Additions, for there are two additions in this verse unto that.

First, In that tis but said, I shall praise him for the help of [his] countenance; But here tis, I shall praise him for the help of [my] countenance. In that he acts faith, as we say in Thesi, in this, he doth it in Hypothesi. In that, he believes God's salvation, or saving help imminent; (as it is in himself) In this, he believes it eminent, or flowing out from him. There David only saith, he shall praise God as a Savior; here he saith, he shall praise him as his Savior. It is one thing to believe the healths of God's countenance, another thing to believe the healths of our countenance. Here David applies the healths of God's countenance, to his own, there he doth not, this is one addition.

The second is more visible, for here he adds, that he shall praise him as his God (which is not at all there;) There tis only, I shall praise him the health of his countenance. Here tis, I shall praise him the health of my countenance, and my God.

Now in this verse, which is the pattern of holy expostulation with ones soul, with reference to sadness: we may note these particulars.

• 1 The object of this expostulation: and that is David's own soul. Its not enough to expostulate with God, so he did, verse the 10. But we must expostulate with ourselves. So David doth here.
• 2 The manner of the Expostulation, tis rational, and tis serious: Here are two Whyes, [why] cast down? and [why] disquieted.
• 3 The charge that he lays upon his soul: He commands it to wait, to tarry, to expect God.
• 4 The ground of all this; both why David did thus expostulate, and why he did charge his own soul: and that was, because he knew, did believe, and was confident, he should yet (for all this) praise God, &c.

CHAP. 3.

The Doctrines which arise from the Text.

HAving thus opened and divided the Text; it will not now be difficult to draw forth the Doctrines. The kernel is visible, when the shell is cracked: And the grain is clear, when the buske is threshed.

There are four Doctrines which I shall gather (as the principal grain in this floare:) And (if Christ will help me in the managing of them) they will be bread to eat.

• I. Even the choicest Saints, and such as are according to God's heart, are liable to spiritual dejections, and disquiets.
• II. Its the wisdom, and should be the care of Saints when they are cast down, not to give way thereunto; but to argue the case with their own souls.
• III. Saints in their deepest dejections, when they are most disquieted, should be content to tarry and wait for God's cure, and comfort.
• IV. Its the duty, and the glory of Saints, to act faith, and to believe, even then, when they are cast down lowest, and see God least.

These four Doctrines, I conceive lie clear in these words of David. And albeit I dare not say, but there are others, yet I conceive these the chief truths, which the spirit would teach us from this Text.

I shall show how each Doctrine is deduced from, and may be observed in the words, as I handle them particularly, and by themselves.

CHAP. 4.

The first Doctrine spoken unto, and proved from the Text and Examples.

WHat was David's case, hath been others, and may be ours: This therefore is the first Doctrine which I shall speak unto (and indeed be largest in) viz. That

Even the choicest Saints, and such as are according to God's own heart, are liable to spiritual dejections, and disquiets.

Surely, though this be not simply expressed, yet it is so strongly included, that he that runs may read it.

That David was a choice Saint none will deny; and that he was according to God's own heart, God himself doth witness. Now 'twas he who here speaks, and saith, Why art thou cast down O my soul!

And David was not single: His case was but as others have been. Job was dejected before him; his soul was cast down, (as we say) with a witness, when he rent his mantle, and shaved his head, and fell down upon the ground, (as tis, Job 1.20.) he was much disquieted: And as Job went before, so Hezekiah came after David, in soul dejection. Surely his soul was cast down, when he did chatter as a Crane, and mourn as a Dove: as tis Isaiah 38.14.

I need not tell you of Asaph, or of Heman: Surely you have heard of their dejections, and disquiets. If you have not heard, you may read their cases, Psal: 77. and Psal: 88. Surely Asaph was much dejected, when his spirit was overwhelmed: And I think youle grant Heman was much dejected, if you remember that he was distracted; Surely he was low, when in the lowest pit, and surely he was very much cast down when he cried, he was free among the dead.

But why do I speak to you of others, when I may appeal to yourselves. Saints, have you never been sad? were your hearts never cast down? have your spirits never been disquieted? what have you always gone upon the Hills? have you never been in the Valleyes? In your way (at least to Zion, did you not pass thorough the Valley of Baca? Though you now have beauty, had you never ashes? Have your garments of praise, made you forget the spirit of heaviness.

But why do I renew grief by its remembrance? your sighings seal to this truth, that even choice souls may be cast down.

CHAP. 5.

The amplification of the Point in some particulars.

I Shall handle this point (of spiritual dejections ) something largely; and the order which I shall walk by is this, viz. I shall endeavor to discover:

• 1 The nature of spiritual dejections, what it is, or what they are.
• 2 The workings of them, what they are, and how they are.
• 3 The causes of them, whence they flow, and how they arise.

The first thing which I shall speak unto is, the nature of soul dejections: Now this, I shall be but brief in.

Spiritual dejection, or soul-casting down may easily be guessed at, if you consider either,

On the one hand ( viz. the right) That the soul hath some sweet, and spiritual enjoyments; in the enjoyment of which it is much lifted up? Holy joy puts the soul upon the Wing, and causeth as it were a mounting upward. David sometimes kept holy day (as tis verse. 4. of this Psalm) in that day he sang no Psalm, but such as was sweet. Still he spake with the voice of joy and praise. But now consider again,

On the other hand (as I may say, the left ) the soul is sometimes at a loss: Sorrow sometimes plays its reakes (as we say) and turns joy out of doors. The soul is deprived of wonted enjoyments, this now casts it down. Sorrow clips the souls wings, it makes the spirit flag and faint, it turns festivals into mourning; It causeth the souls Spring, to be as the Autumn; It brings on Winter, and rain too; and affords the singing of no birds, but the Owl, and the Pelican. And quite contrary to what the soul is when divinely elevated, that it is while sadly dejected. So that as joy is the Spring time, and Summer of the soul, sorrow is the Autumn and Winter. You know what is the nature of Autumn and Winter: Flowers fade, leaves fall, cold nips, trees wither, sap runs down, night grows long and dark too, ways grow dirty, air chilly, all things look unlovely. Thus tis with dejected souls; their flowers fade, their leaves fall, &c. By this you may guess at the nature of spiritual dejections. Yet a little more.

In the Text are two words hinting the nature of spiritual dejections.

One is casting down, which (as I noted in the explication) is as much as laying the soul level: the bending or the bowing down thereof. Its the soul set on the dunghill, or lying prostrate on the ground. This is one word.

The other is disquieted: Now that word properly (as I opened it) notes a storm, and tumult. This then holds forth the nature of spiritual dejections, to be the souls storm, and tumult.

The soul cast down is afflicted and tossed with tempests, and not comforted (as tis Isaiah 54.11.) O thou afflicted, tossed with tempests, its spoken unto dejected Zion.

The soul cast down is, as a tumult, things are in it, in a confused, disorderly way. As when people in a rout or riot are out of all order, so is the soul when dejected.

This shall suffice to hint at the nature of spiritual dejection. Its (you see in brief) the souls low posture: Its a David on a dunghill, in a valley: Its the souls throwing it self down: Its the soul in a tempest, tossing and tumbling to and fro: or its the soul as in a tumult, quite out of the even, and orderly frame, in which it sometimes was, and always should be.

CHAP. 6.

Showing the workings of a soul▪ cast down.

THe nature of spiritual dejection, being seen in the general, we shall now take a view of the Workings thereof in particular.

Now the working of spiritual dejection, appears, in

• 1 Feares and Doubts.
• 2 Griefe, and Sorrowes.

First, the working of spiritual dejection, appears in fears and doubts: The soul cast down is full of doubts. One while it doubts this thing, another while that, Now this fear fills it, anon another.

For look as the soul lifted up, is full of hope, and assurances, (and carried forth in expectations) so the soul cast down is full of fears, and exceedingly perplexed with doubtings. Oh saith the poor soul, (dejected and disquieted) I fear this, and I doubt this: Can you resolve me in this doubt; or help me in this fear, and the like.

I shall instance in several fears and doubts, which usually trouble the soul, when, and while its cast down.

First, The soul when dejected, it fears the work of grace: It saith, I fear whether ever God wrought upon me: at least I doubt it. Sure I am (saith the dejected soul) God is a rock, and his work is perfect: But alas! there are so many imperfections in my soul, that I question his work in me: I know God works both to will and to do: But alas! though I will • sometimes, I do never. I fear God hath not wrought in me; Paul was confident, that where God began a good work, he would perfect it. And this makes me diffident, that he hath not begun at all in me; I see so many debillities, deceits, decays, that surely I may say (as he) if the Lord be with me, why is all thu • befallen me, Judge. 6.13. The soul knows the work of God is glorious: And sure it is that if he will work, none shall hinder: But Oh (saith it) I find my soul so in-glorious, and I feel so many hindrances, that I doubt I shall • dishonor God to think, sure I am a afftaid to say, he hath wrought upon me. This is one fear.

Secondly, The soul cast down, sometime discovers its fears in other terms, its dejection works up in other doubtings: As now, whether its grace be true, or counterfeit. Grace that is false, is frequent, but that which is true, is scarce. Common workings are ordinary, but special ones are rare. Counterfeit coin is in Beggars purses, but true coin is the portion of the rich. I am sure saith the soul (when it is dejected) there is a feigned saith, and a false love. Christ eyes unfeigned faith, (and such Tymothies was) but I fear mine is not. The Scripture calls for unfeigned love (let love be without dissimulation, Rom. 12.9.) and the Apostles love was such: Yea but I doubt mine. For my part (saith the poor cast down soul) I question not whether the faith of others in the head [Christ] be sound: or whether the love of others to the members (believers) be sincere: But I doub: my own. True (saith the soul) I though once I bad faith in Christ, and love to the brethren; and that my gold was not counterfeit, &c. But now I fear and doubt all. Then

Thirdly, Other souls cast down, have other fears: sure saith one, whatsoever work is only in the letter, tis death, and not life: and for my part, I fear whether mine have been by the spirit. I doubt (saith the soul under dejections) whether my calling were orely by the voice of man in the bare letter, or of Christ in the spirit. It is true, the word came to some, not in word only, but also in power, and in the Holy ghost, 1 Thess. 1.5. But alas! I doubt whether it came so to me. There are convictions, and comforts, which are but natural, legal, and false, And I doubt whether mine have not been such. There are indeed convincings and comfortings, which are Evangelical and spiritual: Christ saith, the Holy Ghost shall convince of sin, and of righteousness: but I fear he never did convince me of either: thus works the disquieted souls of some. Again

Fourthly, The fears of some in spiritual dejection appear, about their holy actions (as hearing, praying, repenting, &c.) And about these, the fears of the Soul cast down, works thus: I do sometimes pray, (or rather endeavor to pray) I do sometimes mourn for sin, or rather I do something like repentance, But alas! whence doth this proceed? I doubt the principles whence these acts do arise, are but poor, and low, and carnal. It may be education, profession, ingenuity, morality, or (at best) some common illumination, are the only things that act me in all. Peradventure I do not approve of God according to my knowledge of him: And if so. I am no better then the Heathens, Rom. 1.28. It may be (and I fear it) that my observanced the Commandments is no better then the young man's, Mark. 10.19, 20. I doubt my holy (a rather seeming holy) actions, proceed mort from light (that I dare not do otherwise,) th •• from love, that I delight to do it. To do 〈◊〉 is one thing, and to do well is another. I fear what ever my actings be, that my principles, and aims are not as they should be. Some have bad ends, in good works; others do spiritual actions, from carnal principles: and I fear whether this be not my case. Thus likewise some souls (when they are cast down) vent themselves.

Fifthly, There are some who when cast down, breath forth other fears; as now touching their sincerity. I doubt (saith the dejected soul) whether my heart be sound. There are many painted Sepulchers, and am not I one of them? there be many who at best are but seeming Saints, and I fear I am such. The Prophet saith, The heart is deceitful above all things, and desperately wicked, and he asketh also, who can know it? Jer. 17.9. For my part I do not know it: Surely, I fear, nay, I find my heart desperately wicked and deceitful. I fear I look one way, (Water-man-like) even while I row another. I fear least I be a child of darkness transformed into an Angel of light. Sometimes I doubt, if Christ should now come to sever the lambes from the Goats, that I should have no more of a sheep then the skin, and that it being plucked off, I shall appear as I am, Job said indeed, his heart should not reproach him so long as he lived, Job 27.6. But I am sure, mine flies in my face every hour. Without doubt I am but as a guilded grave; brave without, bad within. I must speak my heart, I fear I am but an hypocrite.

Sixthly, Others there are dejected and cast down, whose dejection discovers it self in fear, least corruptions get the conquest over them. Oh saith the poor soul! I find the flesh fighting against the spirit, and I fear the flesh will get the day; at lest I doubt the spirit will not. Corruption is strong, and grace is very weak. I fear I shall one day fall by the hand of sin. If I lie down, corruption is with me, if I arise, its awake as soon as I: If I be about my calling, or employments in the world, I perceive corruption dogs me, and if I go to duty, it will not let me alone; nay often it is then most busy: I fear, I fear, that I shall fall. Certainly I doubt I shall not stand long. Ah Lord! (cries the soul dejected) any spake is enough to set me a fire. Passion is quickly stirred, and I speak vainly, yea, and vilely too. A little thing makes me waspish, I am borne down with rash anger presently, Pride too, that appears upon the least occasion. I can hardly pray with any enlargements, or do duty with any affections, but presently pride pirkes it self up. Lust too, that is ready to discover its life upon the least occasion: I can hardly look, but I lust. Thus cries one, thus cries another, and all agree in this, they fear sin will get the day: At least they doubt, whether ever their Pigmy-graces (so some speak) shall be able to get the victory over their Giant-like-corruptions.

Seventhly, Some when they are cast down have greater fears then these: there are dejected souls who cry out: Oh! they fear they never did savingly close with Christ. To close with Christ in the way of the Gospel say they, (and they speak truth,) is a mystery: and alas! they doubt, whether they have attained it. There is a mere legal closing with Christ: which is built only upon some qualifications in ones self; and which carries not the soul beyond the Covenant of works: and some souls under dejection fear theirs is such. Woe is me (saith the soul) if my closing with Christ be not aright (and I doubt it is not. ) Some souls at the last shall come, and speak to him, as if they had closed aright with him, and as if they had in truth an interest in him: and yet he will say he knows them not. Now I fear, I fear least I am such a soul, and least he will speak to me so. Its damnable to be deceived in this (saith the soul) and I doubt it. Thus the wave of fear in the storm of dejection, mounts thus high in some souls.

Eighthly, There are some who it may be will say, they do not doubt much their closing with Christ, but they doubt their keeping close. I fear (saith some soul cast down) that I shall deny Christ, There have been many Apostates, and I doubt I shall make the number one more. Peter denied Christ in part, and for a time, and I fear I shall do it altogether. I think I should sin in denial of, before I should suffer unto death for Christ. I fear I am nearer allied, and shall be more like to Demas then to Paul. Its true, there are some, who if they had a thousand lives, could give them all for Christ; But I fear I should not willingly give one. Christ saith, if we deny him, he will deny us: And sure he knows what I would do if called to it, (I fear I should deny him) and therefore that he will do so by me.

In these and the like fears do the workings of spiritual dejection appear. The soul when elevated, is not freer from, then when dejected, it full of, fears and doubts.

CHAP. 7.

An addition of some other fears which appear as the workings of spiritual dejection in some souls.

IT being my purpose to treat of spiritual dejections at large, and also to satisfy the soul in those doubts and fears, which discover themselves in the soul, when and while its cast down: I shall add some other fears unto the former. As

First, Some there be who (being dejected and cast down) are much disquieted with fears and doubts about Prayer. As now, whether ever they prayed in all their lives. And if they did, whether ever God did hear or regard any of their prayers. Oh! saith some souls who are cast down: Prayer is a choice employment, a precious privilege, but alas! we never enjoyed it, something we have done, sometime like prayer; but we doubt whether it were prayer, For

We fear our own hearts and spirits were never in it: Prayer only in the lip is without life: and prayer if it be no more then words, is of no worth: God regards the prayer which comes from the spirit, and heart: But we doubt, though we have sometimes drawn near him with our lips, our hearts have been far from him. Our prayers have been rather the fruit of our heads, and babbling of our lips, then the breath of our hearts and panting of our spirits. And yet (say some souls) Suppose our spirits were in prayer: We fear God's spirit was not. The father seeketh such to worship him, as do it in the spirit: and the Apostle calls for praying in the Holy Ghost. Now though our own spirit was in our prayers, we fear Christ's spirit was not. It may be we have prayed in the gifts of the spirit: But what are they without the spirit himself? Again (say the same dejected souls) although we should think, and hope, that we have prayed both in the sincerity of our own spirit, and in the strength of Christ's spirit: yet we fear whether ever God hath regarded. Surely, he hath been always angry with (for as yet he never answered any of) our prayers. And to call and not be heard: to pray and not be answered, is a threatened judgment. This, oh this! is our fear, that we are those at whose calamity God will laugh, as it is, Pro. 1.26.

Secondly, There are others who in their dejection vent other fears. As now, about the word: whether ever it came to them as the word of God: and as good seed upon good ground. Alas! crieth one poor dejected soul: I have heard the word often preached, but I fear to no purpose, for I think I never heard God in it. It was the praise of the Thessalonians, that they heard the word; not as the word of men, but as the word of God. But its my shame and sorrow, I have rather heard men, then God. I read (saith the soul) the Parable of the Sower, and I remember there was but one good ground, which received the seed aright; and I fear I am none of that, I doubt I am the high-way-ground, or the stony, or the thorny, but sure I am not the good ground, i. e. one who with an honest and good heart, having heard the word, doth keep it: for sure I bring not forth the fruit with patience. Thus the fears of some dejected souls work about the word. But

Thirdly, Other dejected souls breathe forth fears about the Promises: As whether they have right to them, or did ever in the spirit close with them. Oh say some souls! the Promises are indeed exceeding great and precious: But are they ours? we doubt it, my soul doubts (saith one) when I read the Promises, I do rather read the riches of others then my own. Alas! I fear, they are none of mine, and I dare not (indeed cannot) close with them. Sometimes I have climbed the outside of the Promise, I have read the letter; but alas! I never was in the inside, in the spirit of a Promise. Its likely many hung upon Noah's Ark without: But none were saved but those within. And I fear I was never within the Ark of any Promise.

Fourthly, Some souls when cast down, fear their very abstinence from sin. As now, whether they did or do abstain from sin, in a slavish way, for fear; or in a Son-like way, for love. I fear (saith the soul) I have, and I do abstain from sin, rather from rational then from pious principles. I doubt, I dread the coal of corruption rather for the fire of it, which will burn me, then the filib of it, which will black me. I doubt its the cudgel of wrath that drives me back, rather then the cord of love which keeps me in, from sin. Good souls abstain from sin from heavenly principles as love of God, desire of holiness, and I fear my principles are hellish, as fear of damnation; and, or at best, but earthly, as shame of men, and the like.

Fifthly, Some souls when cast down cry out, Oh the sin against the Holy Ghost. I fear (saith a dejected soul) I have sinned unto death. I have sinned against such strong light, and such sweet love, that I fear my sin is now the unpardonable sin, which shall not, cannot be forgiven. I may well be cast down, if that be my case which was Judas his: and I fear it is. Christ saith, all sin and blasphemy shall be forgiven, but that which is against the Holy Ghost. Alas here is my fear! that I am guilty of that sin.

Sixthly, The fears of some when cast down, do not work thus high, yet they vent themselves thus: Oh we fear we shall fall away. Angels fell, Adam fell, others fall, and are we surer then they? Surely we are not so strong, and therefore not so sure. Many have gone beyond me in the spirit, and yet (saith the soul) have ended in the flesh: and I fear I shall do so too. I go but softly, I fall often, I look back many times; and I doubt, I shall never persevere unto the death: what is it to begin well, and end ill? what is it to have Ephraim's righteousness? A morning dew. Alas! mine is no better (if so good.) This is my case; and I may well be cast down, for I fear I shall fall. The promise of the Crown is to perseverance. He that is faithful to the death, shall have the crown of life: But I fear, I doubt, I shall not hold out near unto death, for my heart misgives me, and I fear I shall fall away ere long, and loose all at last.

CHAP. 8.

The other branch of the workings of spiritual dejections, which is grief and sorrow.

HAving now gone over sundry doubts, and fears, which are the workings of spiritual dejections: I shall touch in a word only upon the other branch, viz. That of grief and sorrow. For

As the soul when its cast down, is full of fear, so likewise its full of grief. Disquieted David vents himself, not only in fears, but in sorrows. His tears were his meat day and night, as it is, verse.. 3. He went in mourning, ver. 9. Sighs, complaints, expostulations: those also are the workings of spiritual dejection. Ah Lord! what paleness of face? what wringing of the hands? what watering of the cheeks, doth dejection produce? what beating of the breast with the Publican? what weeping and crying with Rachel? what questioning and crying with Mary, doth casting down, cause?

There are two appearances of these kind of workings.

• 1 Within, The soul tosseth it self up and down: the heart rowles and beats, as if it would break its passage through the body. How doth the soul talk with its self, and aggravate its grief? How is the heart smitten, and withered as grass, as tis, Psal. 102.4. The bowels boil and rest not, as tis Job 30.26.
• 2 Without, The lips quiver, as tis Hab. 3.16. The eyes run down all the night, as Lam. 1. the voice, that speaks faintly: And is there any sorrow as mine? was ever soul as I am? Did you ever meet with any in my case?

Thus grief vents it self, and thus doth the disquieted soul (as it thinks) ease it self.

But I need not go about to paint these sorrows: some souls are able too well (it may be) to tell what these workings of dejection are. Let this suffice for that second head, viz. the workings of spiritual dejection.

CHAP. 9.

The causes of spiritual casting down.

HAving seen both the nature, and the workings of spiritual dejection, I shall now come to inquire after the causes.

Its clear enough, that even holy and precious souls may be, and sometimes are cast down, and disquieted: and if you now would know whence it comes to pass, I conceive the reasons may be such as these.

• 1 Remainders of corruption.
• 2 Falls into sin.
• 3 Ignorance of the Covenant of grace.
• 4 Spiritual indisposition to duties.
• 5 Want of former incomes.
• 6 Insulting of Satan, and enemies.
• 7 Some corporal affliction.
• 8 Appearance of Divine wrath.

These I find to be the main (though sometimes there are other) causes why the soul is cast down.

1 Remainders of corruption. Sin gave the soul its first fall: 'Twas that which first cast down Adam; and tis that which still disquiets the children of Abraham. Its true, grace is the souls recovery from sin; whom God converts, he doth cure: But yet corruption being never totally in this life mortified, the remainders thereof trouble the soul (even of a Saint) many times. The remainders of corruptions are like unto the remainders of some peccant humors, which (even after a sure recovery) do sometimes groan, and cause aguish shiverings.

2 Falls into sin: Every new act of sin, is a tripping up of the souls heels. When David fell into sin, he was cast down. Believers are liable to falling into sin, and this makes them liable to failing in soul. Its no wonder to see a soul disquieted in point of comfort, if it have been defiled in practice of corruption. Its no marvel if Israel fall before the men of Ai, if Achan be in the Campe. A sinning Jonah will soon make a storming Sea. And if the soul have sinned, no wonder if it be in a tempest. But

3 Ignorance of the Covenant of grace. Indeed it is by grace that we stand; and if we be ignorant of that, we shall soon be cast down. I am persuaded that this is the greatest (I had almost said the only) reason why souls are at any time Cast down; viz. they know not the Covenant of grace, at least they are ignorant of it.

In

• 1 Its fullness.
• 2 Its freeness.
• 3 Its firmness.

1 They are ignorant of it in its fullness. What could disquiet the soul, if it knew the Covenant of grace extended it self unto every sin in its pardon, and to every grace in its supply, The soul is apt to limit the holy one of Israel. Its apt to think there are some sins unto which the Covenant doth not extend. It believes it may be, the Covenant of grace reacheth to the pardon of many sins; but questions whether it reach to all. If it did not question that, why is it cast down so, that it doubts the pardon of some sins? Or

Secondly, They are ignorant of its freeness. How would the soul live above disquiets, and dejections, if it did but know and believe the Covenant were free, wholly free, constantly free, every way, and in every part of it free? Its our misery, we are apt to mixe works with grace; and to cloud the Covenant with Conditions. Whereas we are to know, that the Covenant is only grace, the nature of which is to bar out works. For if by grace, then it is no more of works. OTHERWISE GRACE IS NO MORE GRACE; and if it be of works, then is it no more of grace, OTHERWISE WORKES IS NO MORE WORKES: as it is in that golden place. Rom. 11.6. The soul when cast down saith, it wants this condition, and it wants that qualification: But alas! it knows not, that the Covenant gives all, and requires none. Its free, infinitely free, and did the soul know this, it would be raised, but its the ignorance of this that casts it down. And besides,

3 Souls know not the firmness of the Covenant of grace: they are apt to think it mutable. Did the soul but know, that God's foundation standeth firm, and is still the same, surely it could not easily be dejected. Why consider, ye dejected hearts! God's Covenant is not changeable. Though you fail on your part, yet he will be faithful on his. God will not cast off Israel for all that they had done, as tis Jer. 31.37. His Covenant was as firm as heaven, though their carriage had been as foul as bell. The Covenant of grace is the Covenant of an unalterable, and unaltering God: God knew what fickleness was in the soul ere he entered into Covenant. I knew (saith the Lord) and Oh! mark it, mind it souls) that thou wouldest deal very treacherously: as tis Esa. 48.8. God's bow is still in the cloud; though the imaginations of the heart of man is evil. Dejected souls measure God by themselves, but they know not his thoughts are above theirs, They know not the firmness of his Covenant, therefore it is that they are so often cast down.

Thus the ignorance of the Covenant of grace, is a prime and principal cause of soul dejection. Then

4 Another cause of dejection is, spiritual indisposition unto duties. The soul is (it may be) as Sampson was, it riseth and findeth its strength gone. The soul peradventure could sails as with a full gale in duty heretofore, but now (alas) it can hardly (as they say) stern the tide, i.e. keep up against indisposition. The living waters, which were wont to flow out of the soul in power, and fullness, are, it may be stopped; the soul finds not that alacrity and▪ freeness, that it was wont to find. Time was, it could more Godward, and Christ-ward upon the least breathing: But alas! Now the spirit breaths, and blows strongly, and the soul is sluggish. It riseth to go it may be, but with that unwilling, willingness, and it strives to act, but with that dead liveliness, that surely it thinks all its strength is gone, and that it is but in vain to do anything, &c. and this casts it down. Or

5 Want of former incomes in duties do deject some. Alas cry dejected souls! we do as much as ever, but we want much of our incomes. Time was, I could hardly lisp but God heard; and now I pray often, and no return at all. Job he cries out: Oh that it were as in the months passed: as in the days when God preserved me: when his candle shined upon my head; and when by his light I walked through darkness, Job: 29.2, 3. Oh saith the soul! I pray, read, hear, meditate, confer, communicate, &c. as much, if not more then formerly; and yet I enjoy less. What shall, or can I say to this? what, to sow much, and reap but little: To eat, and not to eat enough; to drink, and not to be filled; to earn wages, and not to put it into the bag, (so the soul alludes unto that Hag. 1.6.) is not this strange? Sure I may well be disquieted, who fish all night and catch nothing, who act much, and have but little, or no income. Time was, when the spirit blew, and my spices flowed. Time was, when the King sat at his table, and my spiknard smelt: Time was, when the father▪ smiled, the son embraced, and the spirit warmed in every duty, in every Ordinance. But now; oh now! I want these enjoyed incomes, and may I not well be disquieted, and cast down?

6 The insultation of Satan and Enemies, Sometimes causeth castings down. Satan is impudent, and he doth sometimes insult: if he perceive the soul a little more then ordinary sad, he takes advantage presently to say, Where is now your God? David was much disquieted, and went in mourning, because of the oppression of the enemy, Psal. 42.9. I am apt to think, Satan may at lest be included in that word, the Enemy, For he is, 〈 in non-Latin alphabet 〉 i. e. the enemy in an especial manner, Ah Lord saith the poor soul! the lamb may well tremble, when the lyon doth triumph. Satan triumphs very terribly; He calls all my hopes into question; he asks me where is my God? my Christ? my Comforter? He bids me show him my Promises, and he demands what is become of my confidence. And may I not be cast down justly, over whom Satan thus insults? And besides, as Satan insults sometimes, so his children, wicked men, insult often. And as if their tongues were set on fire with hell, they speak as their father doth. They say daily unto me where is thy God, ver. 9. Now this is a killing to us say some souls. And truly if the Lord be with us, why then is all this befallen us? (as he said when they were under the oppression of the Midianites, Judge. 6.13.) Thus while Satan, and wicked men are so impudent, as to insult; some souls are so weak as to be cast down.

7 Even corporal affliction is sometimes a cause of spiritual casting down. A sick-body many times causeth a sad soul. Hezekiah was sick, and that made him sad: the tidings of corporal death, begat spiritual disquiet. That tragical relation of Hezekiah's casting down: is titled thus, the writing of Hezekiah King of Judah when he had been sick, Isaiah 38.9. Indeed it falls out so; that the soul (following the temperament of the body) is much disquieted, when the body is afflicted. Many souls cheerful enough when in health, are over sad when sick. If God afflict the body, we are apt upon that ourselves, to cast down the soul. Its needless in this to expatiate, experience too too frequent shows this, that external affliction, is oft the principal, and first cause of internal dejection.

8 Add to all these in the last place this, viz. sense of Divine wrath. This indeed of all the other is the greatest, and most grounded cause of spiritual dejection. A little wrath will make the soul to stoop. If God in anger do but touch the hills they tremble. His fury is poured out like fire (faith the Prophet) and the rocks are thrown down by him, as it is, Nahum 1.6. Surely (say some souls) we cannot dwell with everlasting burnings; and such are all appearances of divine wrath. Well might Job (upon this ground say) is my strength, the strength of stones, as tis chap. 6.12. Alas! if his strength had been the strength of rocks, and mountains; it must needs fail, when the arrows of the Almighty were within him, as tis there verse. 4. It was this which cast down David here deeply; for so he cries (as out of the depth) verse. 7. Deep calleth unto deep at the noice of thy water-spouts; all thy waves and thy billows are gone over me. I shall have occasion (peradventure) more then once in this Treatise, to touch on this, therefore I shall say no more here, but only this, that nothing hath in it more force to cast down, even the stoutest souls, then the sense of Divine wrath.

CHAP. 10.

Some Uses of the Doctrine, by way of Application.

YOu have seen now the nature of spiritual dejection, together with the diverse workings and causes thereof. It stands us upon to mind these things and to improve them: Christians you see you have cause enough to be cast down, and even the choicest Saints, are sometimes for those causes really cast down, and dejected.

There be but three words of Application which I shall touch on, in this Section and conclude it.

First, Let this inform us of our imperfect state while we are in the flesh. Our highest enjoyments are not so sure, as to deliver us from fear of falling. Saints you see of the richest sort, even such as are choicest, are apt to be, and sometimes are, much cast down. Its the vanity of some, that they think and speak of present enjoyments above what is meet. Some have said, Souls may come up to such a height, as that they neither shall, nor [can] be disquieted. Yea, some go so far, as to censure all kind of doubting; and to conclude souls in a- damnable state, because in a disquieted. Surely such have not learned this truth as it is in Jesus. You see a David cast down, and disquieted: And you hear that even choicest Saints, upon many causes, are liable to the like dejections. Be informed therefore to take heed, how you dream of a perfect, and unalterable enjoyment of rest here: Your rest, though unspeakeably sweet, is not unchangeably sure. It is possibly you may think, because you sometimes rejoice with joy unspeakable, that therefore your enjoyment is unalterable. But be not deceived, even after high enjoyments, you may be dejected. Even a Paul after a rapture (as high as the third heaven) was cast down low by a messenger from hell. David said once, he should never be moved; yea, and his bottom was free grace; Divine good pleasure had made his mountain so firm, Psal. 30.6, 7. And yet mark this, David is now moved very much, even to a soul-tumult. Howle Fir-trees for the Cedar is fallen. Be not high-minded ye babes in Christ, since father may, and do fall. Certainly if this be a truth (as its clear it is) that Saints of the highest attainments may be, and sometimes are cast down, then surely, there is no perfect unalterable state of peace, and unsettledness here. Its true, when we come home, we shall sit down, and be disquieted no more: But our hope is not here, Whilst we are at home in the body, we are absent from the Lord, 2 Cor. 5.6, Such as talk of being at home in this life, forget that they are in the body. Christians beware of it, for its a delusion, to think that here you are above dejection, you are not at any time so settled, but you may be disquieted. And therefore

Secondly, Learn hence to be thankful for any freedom from disquietings. Be thankful (O ye unshaken souls) to Christ! Its his sweetness which hath kept you from being in a storm. Its greater mercy to have a soul kept free from disquietings then to have a body kept free from distempers; seest thou another soul cast down? be thankful to the Lord Jesus that thou art not sitting by it in the same case. Take heed of thinking that your settlement is of yourselves; and consequently, of cersuring others, who are disquieted. Its certainly a great fault in many, that they censure such as they see dejected: They find fault with that in others, which they are not able to prevent in themselves; Did not Christ bear up thy spirit (Oh soul!) thou wouldest quickly sink: There are causes of spiritual dejection in thee, as well as in others. Its Christ that keeps them under, otherwise they would soon cast thee down. Be thankful therefore to Christ, and take heed of censuring others. Yea,

Thirdly, Prepare for dejections. Such as are subject to saintings, have their cordials in readiness: so should you have (O souls) who are liable to spiritual faintings. There are cordials enough, did you know them. Its your Savior's goodness, that he stored up remedies suitable to all your distempers: acquaint yourselves with them, before you need them, that they may not be to seek, when they should be used.

Quest. You will say, what preparation shall we make?

Answ. For this I shall speak something more general, and something more particular.

Generally, In order to spiritual preparation for soul dejection, mind these things.

First, That such a thing there is as soul-dejection, and that you are liable unto it. Be not strangers unto this truth, but know, as the most healthful body may sometimes be distempered; so the most holy soul may sometimes be disquieted. The not minding of this, makes many souls which are cast down, sadder then otherwise they would be. Its an aggravation unto any sorrow; that it comes unexpected. Be sure therefore to remember this, that tis possible sadness may seize upon your souls, and cast you down: Its common to saints to be dejected sometimes. This being often and seriously thought on, before dejections come, will prepare you to bear them when they come.

Secondly, Be well acquainted with the Coverant of grace; The not aright, and clear understanding of it (as hath been shown) is the cause of much dejection. Acquaint your souls therefore with this, in the freeness of it, do not mix water with wine, 'twill abate the strength of it, and render it less able to comfort; what God holds forth free, let not us look upon as conditional. The pure wine of the Covenant (which is the best cordial for a fainting spirit) looseth its virtue, when tis mixed with the puddle waters of conditions. Be built up therefore in the freeness of the Covenant; Know also the fullness of it. It extends it self to the forgiving of all sins; and to the bestowing of all grace: Remember also the firmness of the Covenant; its immutable, unalterable, whatsoever fainting fit overtakes thee, the Covenant of grace thus known, and believed, will revive thee.

Thirdly, Treasure up your own and others experiences. The remembrance of experiences in times of lifting up, will exceedingly support in times of casting down: when the spirit begins to be in a storm for divine absence; Call to mind, that it sometime enjoyed the calm of a divine presence. Many souls forget the time of their first love, and the effect of that is sinfulness; And many forget the day of Christ's first l • ve, and the fruit of that is sadness. In the day of your dejections, call to mind the time of your espousalls. The premeditation of what the soul sometimes enjoyed, is a good preparation for a time, when it may be dejected.

But these things are only in the general. I shall therefore proceed to particulars. And my advise to souls is, that they endeavor to acquaint themselves (as much as they can) with particular cases; And accordingly to provide suitable cordials. Its a piece of human prudence in provision for corporal distempers, that men do not only lay up some general, Catholic medicines (as Physicians call them. ) But they provide particular medicins for particular diseases: Surely we should be (if not more yet at least) as much careful in provision for spiritual distempers, as for corporal. And in order thereunto we should study to understand what may be a suitable support unto us, under soul-castings down. An essay unto which we shall hold forth in the following Section.

CHAP. I.

Satisfaction to souls cast down, and discovering their fears about the truth of the work of grace.

H Aving in the former Section hinted at several fears, which appear in souls cast down, I shall now apply myself to satisfy dejected souls, with reference to those particular fears. And I shall proceed in that order which I mentioned them in, and begin with the fear of a soul cast down, and venting it self about the work of grace.

Oh say some souls! the work of grace is precious, but I fear in me its not perfect. Satan hath had his workings in me, but I fear whether Christ hath wrought the good work in me. I have found the Devil powerfully working in me: But I fear Christ hath not as yet begun to work upon me, &c.

In order to the raising of a soul cast down, and fearing this, I shall offer briefly.

Some

• 1 Cautions, and
• 2 Considerations.

First, Some Cautions, we had need be wary in our conclusions which we make about our souls state.

'It is easy, but 'tis dangerous, to conclude amiss here. Its as well (I will not say as much) a fault to conclude against our souls, as having no work of grace; as 'tis to cozen our souls, as if we had. Be cautious therefore O soul! who sayest, thou fearest Christ hath not yet wrought upon thee. Take heed how thou judgest, even thyself, in this case, and for this end, take with thee these 3 Cautions.

viz.

• 1 Of binding yourselves to particular examples.
• 2 Of confining Christ to any methods or ways.
• 3 Of concluding anything from present sense.

First, Take heed of binding yourselves to particular examples. Oh say some, Christ hath not wrought upon us,

Quest. Why, Oh souls, not upon you?

Ans. Why? He hath not wrought upon us, as upon such and such.

Reply. But consider (O souls) God's works are not always alike: Though the work of grace be the same in all, in regard of the matter, yet it is not the same always in regard of the manner. The manner of Christ's working is divers, Its bad eyeing (in order to the judgment of our work of grace) examples. Christ comes to Matthew at the receipt of custom: and speaks to his heart so home; that Matthew leaves all, and follows him, and of a Publican becomes a Preacher. But he rides after Paul (as I may say) and overtakes him in the way to Damascus, and throws him down, invirons him with a Pillar of light, appears to him from heaven: speaks to him, reasons with him; directs him whether to go, what to do, &c. These examples are not alike. Should you bind the work of grace to Paul's example, you would condemn Matthew: or should you make the example of Matthew the pattern of the work of grace, you would, or might question Paul. Be cautious therefore O soul of what you say. Do not fear that God hath not wrought upon you, because not after the example of such an one: examples are not here strictly to be eyed, this is the first caution.

The second is this, Take heed of confining Christ to methods. I wish some Preachers were in this particular faultless: they confine Christ (as I may say) to such and such ways, and methods, as if the spirit were not as free as the wind, to blow where, and when, and how he listeth. You have some so punctual in their antecedents, concomitants, and consequents (words which many poor souls scarce understand:) And so precise, and strict in pressing souls with them, that many gracious souls fear, whether they have any work of grace wrought, because not in such a way and method. Now I beseech you, beware of this, Christ walks not always the same way to many souls; Some souls he overtakes ere ever they are aware of him, as is hinted Cant. 6.12. and makes them as the chariots of Aminidab; i. e. a willing people. Others indeed he deals with all in a more violent way: and is fain to make it a day of power, that they may be a willing people. In the same story Act. 1.6. you have Christ as it were, Softly coming into Lydia's he art (as if he did but lift up the Hatch and enter) and you have him loudly knocking at the Jaylers door, making (as I may say) an earthquake in his soul, to make way for himself. So various are Christ's ways in working: Some Christ makes sick of love, and wins upon their hearts by the mercies of the Gospel: Others he makes sore with wrath; and frights them to himself by the terrors of the Law. Mind this, oh poor soul; It may be thou fearest Christ hath not wrought on thee, because it was not in such or such a way: your fear (if so) is groundless; and you must take heed, lest you confine Christ unto methods. He will work, and who shall let it, and to whom hath he made known all his ways of working. This is the second Caution. Now the

Third is this, Beware how you conclude anything upon present sense. The work of grace at first is but little, as a grain of mustard seed; And tis not at first so visible: Its like leaven [hid] in meal, as tis Matth. 13.33. Now that which is little, and hidden too; that is not seen strait. Natural conceptions are not at first perceived; no more are supernatural. The work of grace may be begun in thy soul, although thou do not perceive it. Be therefore cautious how thou concludes because of present visible ineffectualnesse. The leaven of the Kingdom, may lie hid in the heart And if thou judge by present sense, thou mayest condemn the generation of the righteous. Indeed Christ in the soul is as Isaac in Abraham's loins (at first) that is, as dead: And look as there, even of one, and him as good as dead, sprang as many as the stars of the sky: So likewise here, viz. in the soul of one grain of grace, and that even as dead to sense, there springs up the great tree which reacheth as high as heaven. Let this therefore be minded as the third caution, that you conclude not positively anything upon present sense.

Now having hinted these Cautions, I shall offer three Considerations, unto such as fear and doubt, the true work of grace in their hearts.

First, This fear may peradventure be a fruit of the work of grace. Sinners as they never desire the work, so they trouble not themselves with doubts about the work: Solomon tells us, Blessed is the man that feareth always: yea, we know he also said, the way of a fool is right in his own eyes. Thou poor soul, who are dejected, and dost much doubt whether ever as yet, God hath wrought upon thy heart: why, this fear of thine, may be a good sign that he hath. But

Secondly, This fear may argue a beginning of the work. Certain this fear is of God: and how dost thou know, but that now God is beginning, (at lest) to work upon thee. Its a standing truth, The fear of the Lord is the beginning of wisdom: Now the meaning hereof may be, that the first thing (for so the word signifieth) which is wrought in the soul, in the work of wisdom, (i.e. of grace and bolinesse (for so wisdom signifies) is fear. Thy fear therefore may hint, that the work is in sieri, i. e. beginning, if it be not in factu, i. e. begun already. However God may make use of it to that end. What canst thou tell, but now that thy soul is troubled with doubtings about the work of grace: God may make use of this fear to drive thee out of thy state of nature, and to draw thee into the state of grace. How many poor souls have cried out; I have no true grace: God hath not at all wrought upon my heart: woe is me what shall I do; I will run after him, I will cry for him, &c. And while the soul hath been in this fear, God hath begun (making use thereof) to work really upon their soul. Thus it hath been with some, consider it may be with thee so, And therefore,

Thirdly, Suppose it be as you fear; Suppose God hath as yet never effectually wrought the work of grace in your Soul. Consider, be may do it now. Why may not free grace work the work now? I say (O soul) why not now?

Quest. Say (O sad soul) what reason can you given that Christ should not now work upon you, if he hath not heretofore?

Ans. Why, I will give a reason (will the soul say) I am not fitted for such a work. The work of preparation bath not passed on me.

Reply, Suppose I should grant it; yet this fear and doubt may be that work. All the preparation that can be, it tends but to this, to make you willing, and art not willing soul?

Qu: Yes, O yes, I am willing; but alas, what though I will, if God will not.

Reply, Why, God is willing (O soul) this is the will of God, even your sanctification. He wills it: and if God will, and thou wilt too, what should hinder?

Qu: Nay, but what should move God to work on me: Alas, I am a poor polluted sinner, and will the Lord take pleasure in such a soul as I am, and bestow pains to work on me?

Ans. In Answer to this, know (O soul) free grace shall move God, For of grace we are saved, and not of ourselves: its the gift of God, we are his work-man-ship, Ephes. 2.8, 10. And know (O soul) as God doth work in thee the will, so also he will work in thee the deed, and that of his good pleasure (as tis Phil. 2.13.) though he cannot take pleasure in thee, yet he can, and will in his work.

Wherefore bear up, O thou dejected soul; Be not so cast down. Suppose the work of grace be not yet wrought, the Lord can, (and do thou believe it) he will work it now. Ere long thou shalt see Christ formed in thee, and though now thou art in pain, and fear (as a soul in travel) yet then thou shalt rejoice for joy, that grace is come into thy heart.

CHAP. 2.

Satisfaction to dejected souls, laboring under the fear of the truth of grace.

BUt alas! say some, who are cast down, our doubts are not so much about a work of grace; As about the truth of grace. I doubt (saith a soul) whether my grace be true; some work I have had, and something is brought forth, but I question whether it be not counterfeit.

Albeit this fear be almost the same with the former, yet because I find some dejected souls making it a distinct doubt. I shall therefore speak distinctly to it. And in order to the satisfaction of a soul cast down, and discovering its self in this fear, I shall offer two things, viz.

Something

• 1 More generally,
• 2 More particularly.

First, More generally, I desire such dejected souls, as are troubled about this fear, to consider 3 things.

First, Consider, counterfeit grace doth not use to suspect it self, neither is it willing to be tried. He that doth evil cometh not to the light; nay, he hateth the light, as tis John 3.20. But he that doth truth, cometh to the light, &c. Surely it may secretly hint that thy grace is currant, since thou desirest its trial: were thy grace counterfeit (as thou suspectest) it would desire concealment, at lest, it would not put thee on to suspect it.

Secondly, Consider, its a mercy to have a suspecting spirit. Many souls are deceived, and damned for want of this. Satan lies secure under an imperfect, and pretended work of grace. You read of a spirit of slumber in the Scripture. God hath given some up to the spirit of slumber, Rom. 11.8. There are foolish Virgins, who presume, and sleep, and sleeping perish. Christ's spirit where it is, is a spirit of fire and burning: Now fire that tries, Christ's spirit is like a refiners fire: Its a mercy to have the spirit of refining, and trying; whereas its a judgment to be self-confident, not at all suspicious, It argues the spirit of slumber. But▪

Thirdly, Consider, tis possible for one truly gracious to conceit that his grace is but counterfeit. As children conceive brass is gold, so sometimes they conceit gold to be brass, Its strange to observe the strength of conceit, especially in depth of Melancholy. Peradventure oh soul thy fear is but conceit! Surely we see sometimes Hypocrites, conceiting in their joyallity, that their counterfeit grace, is true. And why may we not think? (nay, by experience we find) sometimes, truly gracious hearts conceiting their grace is counterfeit. But these considerations are only general▪ Therefore,

More particularly, that I may satisfy such dejected fouls, as doubt the truth of their grace, I shall lay down these conclusions.

First, Many souls doubt the truth of their grace because of their wrong way of trial. There are false Touch-stones, which may make pure gold suspicious, as well as make brass appear as gold. To instance, its a false and deceiving way of trial, to try the truth of grace by conquest. My meaning is, to conclude that my grace is not true, because I am sometimes conquered by corruption; its a wrong way of conclusion, and a false touch-stone of trial. Paul had truth of grace, and yet sometimes he was conquered, and carried captive, and sold (slave-like) by sin, Rom: 7.14. So likewise a constant equal undauntednesse, in owning of Christ, and cleaving to truth, is a false touch-stone, or fallible way of trial. It is true the righteous is bold as a Lyon; but this is not at all times alike. Peter had truth of love to Christ; and yet he was not so undaunted always: His deriall is known well enough. So that now (to apply this to our purpose) it may be (Oh dejected soul) thou tryest thy grace the wrong way. Thou sayest thou art conquered oft; and led captive many times; Be it so, thy grace may be sound for all this. Those that scome the Turkish power, may sometimes be (slave-like) in his Gallies: And a loyal subject of Jesus Christ, may be sometimes overtaken, and taken, and sold Paul -like under sin. But

2 In judging the truth of our grace, we should rather eye its quality, then its quantity. As now faith, the truth of that is seen, rather in its quality, then in its quantity. There may be a faith big enough to remove mountains, and yet FALSE (as is deducible from, 1 Gor. 13.2.) And there may be a faith no bigger then a grain of mustard seed, and yet TRUE. Little faith, and true faith, may go together. Peradventure O soul thou art grieved to see thy grace so little, and that makes thee fear tis false: but know this thy fear is foolish. The least dust of gold, is gold; and the least grain of grace, is grace. In judging thy grace (O dejected soul) know thou shouldest eye its quality, not its quantity. And in order to this,

Thirdly, know, That grace is true which is diffusive. I would ask thee O soul! (that doubtest thy grace is counterfeit) whether it be diffusive yea, or no: though it be little, doth it spread it self? Is thy little in head, and heart too? Hypocrites have much in the head, little in the heart. But see O soul, doth not thy little spread; Is it not leaven? doth it not leaven thee all over? Is it not in thy will? thou wouldest: and doth it not spread to thy desire? thou desirest: And because thou canst not, doth it not leaven thy sorrow? Is not that sower (or rather sweet) dost not grieve because thou carst not do, as thou wouldest and desirest? Do not O soul murder thyself: I mean kill thy comfort by not witnessing to the truth. Cannot you see, and say, your little grace is diffusive. Surely if it be, you need not doubt its truth, and you should not say tis counterfeit.

CHAP. 3.

Satisfaction to souls dejected, and fearing that the work which is wrought in them, is not of the spirit.

THe next fear which I shall speak unto is, that which concerns the Author of that work which is in the soul.

Some souls when they are cast down: cry out, they fear, that all that work which is passed upon them, is no more then in the bare letter (as they call it) i. e. they doubt whether it be of the spirit, yea, or no; as was opened in the former part &c.

Now for the removing of this fear, and to raise up a soul that is cast down, and lies doubting, whether its calling, conviction and comfort be from the spirit, yea, or no: I shall speak to each of these by themselves.

First, For thy calling (O soul) thou sayst thou fearest) thou wert only called by men, i.e. wrought upon to leave thy sins and former course by the mere wit, and oratory of men in persuading, &c.

There be three things which I would offer to scatter thy fear in this particular.

1 Consider, that thy call may be by the spirit, though thou do think it was by man only. Its certain that the spirit speaks to our hearts mostly by men. Immediate calls are rare: It may be you fear your call was not by the spirit because 'twas by men. It might be man's speech, and the spirits call. 'Twas Christ that preached to the Ephesians, though it were Paul that spake. Paul tells them Christ came, and preached peace to them, Ephes. 2.17. And yet we know Christ was never at Ephesus; and Paul speaks this, of Christ after the time of his suffering, as is deducible from verse. 16. Indeed 'twas Christ that preached by Paul: And though man was the trumpet, yet the spirit was the breath, that filled it, when thou wert called from thy sin. Look as in Samuel's case, it was the Lord called him, and he thought 'twas Eli (as 'tis 1 Sam. 3.) so it may be with you, and the reason may be, as it was in Samuel's case: He was a child, and so did not know yet (as the text saith) the Lord: It may be thou art a child as yet (O soul) and art not so well able to distinguish of the Lord from men: Thou as yet mayest not be acquainted with the mysteries of the spirit? and therefore thou mayest think tis only man, when it was the spirit which called thee. Hereafter when thou shalt grow up to a fuller age in Christ, this childish thing, and fear may be done away: And thou shalt no more speak as a child, and say thou fearest 'twas man only that called thee. But thou shalt be taught of God, and know thou wert called by the spirit.

2 Call to mind, in what frame of soul thou wert (if thou canst call it to mind) when thy first call was; and consider what it was, and is, which doth prevail with you. Happily thy soul was in a direct way of opposing God: and thou didst little think of him, when he called thee: The more unexpected it was, the more of the spirit was in the call. Besides, say O soul: was it not naked truth, plain, simple truth, that did, and doth most take with thy heart. Surely, the more plain truth was, which did work upon you, the more of the spirit was in that work. Its a rule case; the less of man, the more of God: Art not able to say (O soul) that thou wert going on in a vain, vile way of living without God; and that thou wert so taken up with the world, and vanity, &c. that God was not in all thy thoughts: And that at a time thou didst either read or hear such or such a naked truth: As to instance, that thou wert a child of wrath by nature, that out of Christ there is no hope of salvation, &c. And that hereupon unexpectedly, thou didst find thy heart moved to take another course: Peradventure, thou hadst read or heard and didst know the same truth before; O but at such or such a time, thou didst find thy heart more wrought upon, by it, then ever. I beseech you seriously say, hath it not been thus with you? If it hath, why doubt ye, that your call is not by the spirit? But

3 Call to mind, And in sincerity tell, and confess, what it was that thou wert ialled from; and what it is that thou wert called to, Canst not thou say, thy call was not so much (at lest) not only from misery, but it was from sin. It is true, many a man by natural conscience, and fleshly principles is thus far wrought upon in a call, that it is willing to come out of misery; I but thy soul can say, it was willing to come from sin: and 'twas from that, which in thy call, thy heart was taken off. Yea, and art not thou able to say, thou didst find thy heart in thy call, really going out after (as conceiving thou wert called, unto holiness, (as tis 1 Thes. 4.7.) Cannot you appeal to God, that in your call, you did (at lest that now you do,) find your hearts, not only called and made willing to leave a sorrowful estate, and come into a happy one: But also to leave a sinful estate, and come into a holy estate. Certainly, if your call were not only from misery, but from sin: And if it were to be as well, and as much (nay more) unto holiness, then unto freedom from misery: I say if you can clear this: (And do not your consciences, oh ye dejected souls witness to this) then why do ye doubt? what reason have you to fear, that your call was not of the spirit? To come therefore to the other thing, viz.

Secondly, To your Conviction. You say you doubt whether that were of the spirit, and evangelical, or only by the letter, and legal.

Now to satisfy you in this, there are 3 questions which I would put unto you. And in the sincerity of your hearts resolve them.

1 What was the great sin, of which you were, and are convicted: when thy heart was convinced of sin, what was the greatest sin, which then thou wert convinced of. Search your hearts, and consider what answer to give? can you say it was unbelief: Certainly, if you were convinced of that, it was the spirit which wrought that conviction. I desire not to be mistaken: I do not urge this, as if I thought there either were not, or needed not anymore conviction then this: (for certainly, saving conviction extends it self to all sin, and in particular, to our particular special sins.)

But my aim is, to hint something as a signal discovery of conviction by the spirit (and in order to this it is, which I am now speaking.) Now then, wert thou ever convinced of unbelief? Hast thou seen this to be a sin? yea, and to be a great sin? Certainly, if thou hast, thy conviction hath been of the Holy Ghost. Its the peculiar work of the spirit to convince of unbelief, as tis John 16.9.11. Many a soul is convinced of these, or these sins: But the soul convinced by the spirit, is convinced of this sin (as of the sin of sins) viz. unbelief, Oh (saith a soul) which is convinced by the spirit, I know drunkenness is a sin, uncleanness is a sin, pride a sin, &c. But I know unbelief is a sin as great, ray, greater then them all. This is laid upon my spirit, that Christ is come into the world sweetly discovering the love of God, freely tendering reconcilement in his blood, But I (Oh I!) did little see, and much slight him; I did not make it my work to go after him, nor have I been willing when he hath come after me, to accept him. And this (oh this!) hath been (nay, I fear 'tis still) my sin. Oh this base, vile, damnable unbelief, is that which hath, and doth lie upon my spirit. Other sins put me in an ••• solute necessity, of salvation; and this sealed me under damnation: HEE THAT BELEEVETH NOT, HE IS CONDEMNED ALREADY, Oh that Scripture, took hold on me, Christ came, and was willing to embrace, but I would not believe; He came sweetly weeing, and I stood out sinfully rejecting. He tendered grace freely, and I did put off that tender wretchedly; He said come unto me, and ile ease you; and I did not, could not, would not believe, and therefore came not to him. This (O this!) I am convinced of, as my sin; and this I doubt is my sin to this day. The truth is, I can hardly believe yet, that Christ came to save sinners. Why, say (Oh soul) doth not thy heart answer to these things, as face to face? is there not a copy of this complaint in the secret tables of thy heart? If there be, pray who should, nay, who could write it, but the spirit? Who could take these things of Christ, and reveal them unto thee, but the spirit? Surely, if none can call Jesus Lord, but by the spirit (as it is 1 Cor. 12.3. Then none could be convinced so far of sin, for not receiving of, or believing in (which is all one) this Lord Christ, but by the Holy Ghost. But

Secondly, What is the great principle upon which you are most convicted: Is it SENSE, or HOPE of divine love. It may be thou hast sometimes tasted how good the Lord is: Peradventure you have had some sense of the love of God, Or, It may be you have only sometimes attained some hopes of divine loves: Now is it this, that doth most affect thy heart, in thy conviction. Doth not thy soul say, Oh! what a vile wretch have I been, who have despised the riches of God's goodness! and who have not been led thereby unto repentance: Standest thou convinced of the greatness of sins, by the consideration of the greatness of his love. Because God hath been, is, and (thou hopest) will be exceeding good; Art not upon this convinced that thou art and hast been exceeding bad? Surely so much as love, and sweetness hath had an influence upon thy conviction, so much the spirit hath been in it. The hand of wrath may convince a Pharaoh that he hath sinned; but an eye of love, will make a Peter weep bitterly. Therefore

Thirdly, In thy convictions for sin, what sight hast thou had of Christ? The spirit where he convinceth of sin, he also convinceth of righteousness, as tis John 16.10. i.e. the spirit convinceth the soul, that albeit it is unrighteous; yet there is a righteousness in Christ, which it may have. The spirit, where he is a messenger of sin (coming in and convincing the soul thereof) he is also an Interpreter (taking the things of Christ, and so showing thereof unto the soul) the spirit is, that one of a thousand, to show unto man his uprightness. (as tis Job 33.23.) An hypocrite may be convinced by the Law, but alas! in that conviction he sees only a Moses: But a Saint is convinced not only by the Law but the Gospel; and therefore in his conviction he sees a Messiah. Canst not thou say (O soul) when thou wert convinced, that thou wert a sinner, thou wert also convinced that there was a Savior? Didst not thou see a remedy, as well as a disease? a healing plaster, as well as a killing wound. A Savior, as well beseeching sinners to come unto him, that they might have life; as blaming of them, for not believing in him, that they might be free from death. Surely (soul) its the spirit who giveth life, the letter killeth. Where the letter convinceth only, it doth leave a soul under the sentence of death: But if together with the sentence of death for sin, thou didst also see the hopes of life, in a righteousness; then there was something more, and higher then the letter in thy conviction; even the Holy Ghost.

If then when thou wert convinced, thou didst see unbelief as the great sin, and divine love as the great aggravation of that unbelief; and yet withal, a sight of free and full righteousness tendered as a cure of both: If (I say) thou didst see these things in thy conviction; why art thou cast down O soul? and why dost thou fear the spirit was not in thy conviction? To go on then to the last branch of this fear and doubt.

Thou sayst (O soul) that dost fear, thy comfort was not from the spirit: At lest, thou sayst, thou dost doubt it. Its true, after thy storm, thou didst hear a still voice, but (sayst thou) was the spirit in that voice? Sometimes even after conviction, thou dost say thou didst feel comfort, but thou fearest whether it were from the spirit, or from the letter and fancy, &c.

Why now in order to the scattering of this fear, let me entreat you to consider these three things.

First, Whence it was that thy comfort was fetched, which was brought to thee? was it not such as one of a thousand could not bring? came it not from Jesus Christ, who can only give man his righteousness? as it is Job 33, 23. He shall take of mine, and shall show it unto you (saith Christ of the spirit) Job. 16.15. Where the spirit brings in comfort, it is still shown to be fetched from Christ. Alas! canst not thou say, It was not from any creature (men or Angel) that the hope of your comfort came (Alas! miserable Comforters were they all. ) But it was only from Christ: where the spirit comforts, he doth it still in a discovery of Christ. As he shows Christ pierced by the soul, and useth that sight unto conviction: so he discovers Christ willing to embrace the soul, and useth this sight unto consolation. The peace and comfort of some, is rather from a cessation of the trouble of conscience, then from a sight, and discovery of Christ. Now if thy comfort came only from an apprehension of Christ, and from a sight of the things in him; why art thou disquieted as if thy comfort were not from the spirit? Since, as no man knoweth the things of a man, save the spirit of man which is in him: Even so, the things of Christ knoweth no man, but the spirit of Christ. But

Secondly, How is thy comfort brought in? Is it from Christ, in a free word of grace, offering himself to sinners: or is it (as I may say) from a Christ fetched in by some performances of thine? Certainly, the less of self in the manner of Christ's coming into the soul, the more of the spirit in the comfort that ariseth thereupon. Some souls have their comfort fetched in rather by self in Christ, (i.e. what they see of themselves, in the way of Christ's coming in) then by Christ in himself: My meaning is, some souls cannot be comforted in Christ, unless they see Christ (as it were fetched and) coming in by their Humiliations, Repentings, Prayers, &c. Oh if they can upon them, or in them, see a Christ coming in, they can be comforted: This comfort I suspect is legal. But now if thou canst say, thy comfort as it came from Christ, so it came, and comes still from Christ, held forth purely in a word of grace; and that, when thou couldest see nothing of seife, to fetch in Christ: that then in a promise of free grace (as that he died for, and justifies the ungodly) when (I say) then, thou wert enabled to receive comfort from Christ, so brought it, without any self-qualifications, or performances: Surely, thy comfort is in, and by the spirit, for still the less of self, the more of him.

Thirdly, Whereunto doth thy comfort tend? Confider this: Tends it to a magnifying of Christ, to a love and labor unto holiness? or tends it to self glorying, and a kind of wantonness? Pray mind it; If thy comfort have any tendance to magnify self (as if it were something) or to lessen sin (as if it were nothing:) thou hast cause to suspect thy comfort is not of the spirit. For the very hopes of comfort by him tends unto purifying ( Be that hath this hope purifies himself, &c.) But now if upon any last, or hope of comfort from Christ; thy soul begin to admire him in his infinite love, for loving thee: And to abhor sin for provoking him: If thy soul is much in adoring him, and not a little in abhorring of solfe. If sense of comfort do make thee melt as it were into a Christ-loving, and Sin-loathing frame: and make thee study what manner of conversation thou shouldest have for that comfort which thou hast had. Surely if this be the fruit of thy comfort, thou needest not fear, but that thy comfort is a fruit of the spirit.

Thus I have offered something in particular, in order to the raising of such souls as are cast down, and fear that their call, conviction and comfort is not, was not of, or by the Spirit. To this I will add some things by way of consideration jointly, ith reference to the whole. As now,

First, Whatsoever thy call, conviction, and comfort be, its precious, and to be prized. Suppose it be only in the letter, (as thou sayst) yet in case it be at all tis precious. How many thousands are there, that no way had either call, conviction, or comfort? But live and lie in sin without any calls, or conviction; and never questioning truth, or ground of comfort, go in mirth (as Jobs phrase is) in a moment down to Hell.

Secondly, Though your call, conviction and comfort be as yet but common, it may be ere long special. That which is first, is not always spiritual, but that which is natural, and afterward that which is spiritual (as it is 1 Cor. 15.46.) Christ many times doth ingraft (as some Divines say) grace upon nature. Often times Christ, speciallizeth, (as I may say) and spirituallizeth common workings, such as at first have only been wrought upon in the letter, have afterwards been wrought on by the spirit. Besides this;

Thirdly, Consider, if at present thy soul be brought up to close with Christ, that now thou hangest as it were about his feet: mourning only for the want of his smiles, waiting only for the discoveries of his loves: If now thy soul can say: I see a need of Christ, I am convinced of the want of a Christ; I only pant after, and look for the enjoyment of a Christ: & all the comfort that I have, all the support of my spirit, lies upon this, that I hope, he that shall come, will come and will not tarry, and that the Lord whom thou lookest for, will suddenly come: If (I say) this be the [present frame] of thy spirit, (and speak soul, is it not so?) why then art thou disquieted? why art thou cast down? why dost thou disturb thyself with this fear, that thy call, conviction, and comfort is not of the spirit? Certainly, when, and where Christ is so discovered to be all in all, and so pressed after, the soul need not cast down it self with fear.

CHAP. 4.

Satisfaction unto such as fear, that all that which is in them, is rather from education, then regeneration.

THis was the fourth fear which I touched upon; and the satisfaction hereof, is to be endeavored next: now for such souls as are dejected, and do discover themselves in this fear, that which I shall speak unto them shall be in three steps. As

1 Generally, I desire such dejected souls as cry out, Oh all that which is in them is but civillity, and education, and the like, I say, I desire such to consider three things, as,

First, What it is which in truth doth act them, and carry them on in the things of Christ? Is it only their head, or is it not principally their heart? Education doth seldom engage conscience: It may, and doth bring into a custom, and this it doth merely upon head-principal, i.e. a knowledge that such or such a duty is to be done, and that Parents or Tutors have done it &c. But now to be brought into the ways of godliness upon heart principles (as I may call them) i.e. to do such or such a duty upon conscience, as finding an engagement there to them; this goes farther then education. Consider then, dost not thou find a heart-engagement to the things of Christ: so that thou hast some love to, and in what thou dost, and a hatred to, and grief in the contrary: Surely, if it be so, here is something more, and higher then education. Then

Secondly, Consider what if thy natural relations were dead, or (which is worse) opposite to the things of Christ. Suppose this, and search, what wouldest thou be or do then? Joash his goodness of education it died with his Tutor Jehoiadah: Its said Joash did that which was right in the sight of the Lord, all the days of Jehoiadah the Priest. But after the death of Jehoiadah, we find that Joash doth not only leave off that which was right in the sight of the Lord; but he served Groves and Idols; yea, and he slew Jehoiada's son, for testifying against him. Now then suppose thy Parents and Tutor's dead: nay, suppose such a sad thing, that all of thy relations were enemies to the ways of Christ, and that they should and did hate, at lest slight, and scorn all that were godly. Upon this ask thy heart what it would or doth say to this; Is not the very supposition of this sad to thy soul? And doth not thy soul say: Oh that thou couldst weep tears of blood over the souls of thy relations? Does not thy heart say, however they are, or do, yet thou, and thy house will serve the Lord. Doth not the spirit (upon thy appeal) bear witness with thy spirit, that let Father, Mother, Husband, Wife, Master, &c. do what they will, yet thou (by the help of Christ) will pray for them, and with full purpose of heart will cleave to him. Now if it be so, why art thou cast down? why art thou afraid, that thou hast no more then education.

Surely a soul thus qualified (as I have hinted) goes far beyond education. If thou hadst nothing but what thou hadst from thy relations in education, thou couldest not act further or against them (as is supposed) in Religion. Therefore

Thirdly, Consider O soul (that sayst thou fearest thou hast no more then education,) I say consider, canst not thou say, that albeit education did first set thee in the way of godliness: yet since that time, thy soul hath met with that which would have done it (if that had not?) and doth exceedingly confirm thee in it. Education is (or may be) likened to that report which the Samaritan woman made to her neighbors of Christ. It is true, her report brings them to Christ, but Christ's words confirmed them, insomuch as that they told her, now we believe, not because of thy saying, for we have heard him ourselves; so canst not thou say: It is true, all that at first thou hadst was but Education; that is, that which thou hadst from Parents, Friends, &c. But now thou hast something more; now thou canst say thou lovest Christ and his ways; not because thou wert brought up in the knowledge of him and his ways; but because thou hast since tasted him to be sweet, and found his ways pleasant. I doubt not but that many souls can say this, and why then are they disquieted for fear they have no more then education?

To come up therefore one step further in order to the quieting of souls cast down; and disquieted with this fear, I shall offer some three Inquiries unto them. As now

First, In case you should desist, and leave off from the ways of Christ in which you have been educated: Inquire, what would your condition be, and how your heart would take it▪ See, would, or could your heart be quiet: Should you (think ye) be in a comfortable condition. Nay, doth not the fear of apostasy trouble you? Do not you tremble to think lest you should fall? Surely, had you no more then education, you would not be perplexed with these thoughts. Its all one to a Jacke wound up by a man's hand, whether it move, or stand still; and its all one to one principled no higher then education, whether he prays or no, hears or no &c. if the hand of educatiours wind him not up, he can be quiet and still; But where life is, there motion must be, otherwise the creature groans: And surely, if upon an inquiry this way, thou find cessation, or apostasy would be as death to thee, thou needest not much fear, but there is a life of regeneration, and something higher then education in thee.

Secondly, Inquire what thy thoughts are upon doing of holy duties: are thy thoughts then selfeswolne, i.e. art conceited of self, as some great one: or rather dost not see, thou art an unprofitable servant? and hast done but what (nay, not so much as) thou oughtest? Surely, though education may, and do puff up, yet its regeneration that humbles and pulls down. Add hereunto

Thirdly, Make inquiry after thy aim in holy actings. Is it to be, and do as others? is it to comply with friends, relations, &c. or is it to have communion with Christ? Is it to hold forth the praises of him who hath called you out of darkness to light? Is not this thy aim to approve thyself to God? Its true, education may, and doth make many do duties, to approve themselves to Parents, Tutors, &c. But its regeneration, which makes this the end of holy actings, to approve on's soul to God. Education, may cause a minister to preach, and a Christian to practice, to be approved of by men: But its regeneration which puts on Timothy to study to show himself approved unto God. as tis 1 Tim 3.15.

Wherefore O soul why art thou cast down? why sayest or fearest thou, that all which thou hast is only education? Since if thou shouldest leave off, thou couldst not be quiet: And yet while thou actest, thou darest not boast • and all that thou aimest at, is above men: Surely, these things, are more then education, But

To add one thing more: Suppose it be as thou fearest: Suppose as yet education is thy all, and that all thy principles are parentine: I say suppose this,

Quest. What then, what if thy fear be more then a fear, a reality, what then Oh soul?

Answ. What then? why then I may well sit sadly, as I do, and be disquieted more then I am, I may not only be cast down, but resolve never to rise; why, if I have no more then education woe is me! for I am undone, &c.

Reply. Stay soul! not so sad! If it should be that as yet you have no more then education, yet remember,

First, Good actings are laudable in themselves. Holy practices are commendable from any principles: The young man that told Christ he had kept all the commandments from his childhood; had no more then education: and yet tis said, Christ looked upon him, and loved him, Mark. 10.21. I think it was but a conceit of Origen, that said Christ kissed him: yet I think it may be truly collected, Christ was pleased with his practice, though he pitied his principles: your actings are laudable and lovely, though your principles be as yet but very low: And besides this, remember.

Secondly, Christ can raise your principles up to your actings when he pleaseth. Do you continue with open sails, though rowing and lugging with the Oares of education: The spirit blows where, and when he listeth. He may principle thy actions, and fill thy sails (ere thou art aware) you know who said, ere ever I was aware, my soul made me like the chariots of my willing people, Cant. 6.12. I will not say Timothy had grace, and was sanctified from the womb, yet I know he was well educated, his unfeigned faith first dwelt in his Grandmother Lois, and in his mother Eunice (as tis 2 Tim. 1.5.) Christ sanctified his education, and why may be not sanctify thine.

Why then art thou disquieted (O soul) as fearing thou hast no more then education? It may be but a fear: or if it should be real, yet there is you see, hope and comfort for this thing.

CHAP. 5.

Satisfaction for such as fear they are at best but Hypocrites,

THere are some souls who when they are sad, and cast down, they cry out against themselves for Hypocrisy. To these I must now speak, and in order to the quieting of their disquieted minds: I shall propose these particulars.

First, Its at lest a piece or part of sincerity, to question hypocrisy. Hypocrites do not use to question themselves: Its the very nature of Hypocrisy, to be shye of, and to avoid (as much as possible) any trial: And its of the nature of sincerity to be questioning. Thy very fear (O soul) of hypocrisy, is a fruit of sincerity. The Pharisee did not suspect himself: neither did the Publican purge himself: yet you know who went away justified. Christ (O soul) will and (indeed delights to) justify such as condemn themselves. Thine own suspicion is not an evidence of thy hypocrisy. Look as wicked men are said to fear where no fear (i.e. no ground of fear) is: So likewise Saints do sometimes. Its worth the noting though the Church cry out look not upon me because I am black: (much like the Leper in the Law, Levite. 13.45.) yet Christ saith of her thou art all fair and hast no spot. Christ (O soul) can discover sparkles of gold under thy clods of dirt; and he can see pieces of sincerity, even in thy fears of hypocrisy.

Secondly, An unknown iniquity, is not an argument of hypocrisy. Sin must be known, and yet concealed, ere it brand one for an hypocrite. Many souls question their sincerity because of secret sins. Peradventure some corruption bubbles up that they were not aware of; they perceive some sin that had a long time lain secret, and this makes them fear they are hypocrites, but it should not. David is sensible of secret sins, and he cries out against them, cleanse me from my secret sins, Psal. 19. Yet he can and doth stand to, and plead his sincerity, Psal. 26.1; 2. Look as in point of sincerity, its not enough to serve God by doing his will: But we must know it, and be willing ourselves. So likewise in the point of hypocrisy, its not simple sinning, but knowing and hiding thereof that makes it so, The Assyrian was God's rod, and he did serve him; Howbeit (saith the Text) he meaneth not so, neither doth his heart think so, Esa. 10.7. The Assyrian service was not sincere, for he nere meant to do what he did; Proportionably, thy sins O soul are not hypocrisy, for as much as thou knewest them not, neither didst mean to keep them if thou didst know them.

Quest. Consider this (O sad dejected soul) thy sins which are newly broke out, are they not such as thou didst never dream of: Is it not that which thy soul loatheth; and thou didst think thyself most free from?

Ans: Yes, They are so, and this makes me fear my heart, that it should so long conceal these corruptions which now I see.

Reply, But know O soul, its a mistake from hence to conclude hypocrisy; Certainly thy ignorance will excuse thee herein: Hypocrisy is properly a feighning or counterfeiting either of virtue where tis not, or a concealing of vice where it is. Didst ever boast or feign thyself better, then conscience told thee thou wert? or didst ever conceal, or extenuate sins thou knewest in thee? If not, why fearest thou thyself an hypocrite? Its a painting of a Sepulcher, that denotes hypocrisy, there may be unknown sins, where there is sincerity. But

Thirdly, Some mixtures of this bitterness will be in the best, while in the body. There is no grace so perfect in this life, as that its free from all mixture: Our gold is never so refined, but that there will (at lest) cleave to us some dross. As the strongest faith doth not free any from all incredulity: So the purest sincerity doth not free from some hypocrisy. Even Peter and Barnabas are taxed by Paul, and recorded by the spirit no have had (at lest) a tange of this bitterness, they are down-right charged with dissimulation, Gal. 2.13. Its a true assertion of an accute writer, that, Hyporisie is in all, but with so great a difference, that all are not to be called hypocrises. You will not call every doubting soul an Infidel: why should you, because of some remainders of hypocrisy, conclude yourselves hypocrites? Job is charged (even by God himself) to darken counsel by words without knowledge. And yet God tells Satan, that he was a perfect and upright man. But suppose the worst (O doubting soul) suppose not a little, but a great deal of hypocrisy, be in thy heart. Consider,

Fourthly, Our happiness is built and bottomed more, and rather upon the sincerity of Christ's heart to us, then upon the sincerity of our hearts to him. Christ knew before he loved us, that we would deal treacherously (as it is Esa. 48.8.) Its charged upon the Church that she was not as sincere. (As Solomon describes a wife, i.e. to be one in whom the heart of her husband might trust ) the Lord said of Iudab she was treacherous, and her heart was not turned wholly but [feinedly] to him, Ier. 3.10. Yet he saith unto her I am married unto thee, verse. 14. Its our happiness Christ abideth faithful (as tis 2 Tim. 2.13.) our welfare is not founded upon our own hearts; but upon his: And as the whole body of sin, and hypocrisy, did not keep him from loving us sincerely at first, so the remainders of hypocrisy shall not make him to love us less now. Reader, if thou be not a Spider, I may tell thee this, Christ can, and doth love hypocrites: His heart is sincere, though our hearts be hypocritical. Sucke the speech, and if thou be a Be, thou wilt find not only sweetness, but sanctity, yea and sincerity in it too. Rouze up O cast down soul; Christ hath writ his love, and thy life upon his own heart, not on thine; There it remains sound, notwithstanding thy rottenness. The fountain of free grace is open even for adulterous Judah, and treacherous Israel.

Object. Yea, but yet my hypocrisy is odious is it not? my double dealing with Christ is dreadful in it self. I am sure it is so to me: I see it, and while I see it, I cannot but be sad. If it be Christ's glory that his heart is sincere towards me? the more its my sin, and shame, and sorrow, that my heart is not so towards him.

Answ. True (O soul) thy hypocrisy is thy sin: but thy shame, and sorrow for this, is thy grace (or rather Christ's) and thy glory. For

Fifthly, Its a mercy to have a sight and sense of hypocrisy: Christ certainly intends a cure, in this opening the wound. Some Hypocrites have a seared conscience. I fear they are incurable. But this discovery of thy disease is a signal of health. Christ deals well with those whom he wounds: he hath balm for the bruised. Many a wretch plays the hypocrite all his life, and goes into hell in the conceit, he lived in. Yea, some shall come conceited of sincerity, at last; saying Lord, Lord; But Christ will then make them know what they are. Its mercy that he discovers thee to thyself here: The Publican is better in his sackcloth confessing, then the Pharisee in his vizzard praising. But.

Sixthly, Add to all this, the consideration of the promise of the spirit to them that ask him, Lu. 11.13. Though thy spirit be hypocritical, yet Christ's spirit is sincere. Christ hath promised to send him; Its but ask and have: David it seems was in your case and he prayed. Renew in me a right, or a sincere spirit. And you know what encouragement he gives. This poor man (said he) he speaks as if he were as poor as thou (oh soul) cried, and the Lord heard him, Psal. 34.6. Its the Covenant of promise, that he will give a new heart.

Object. It is so indeed; but alas, I have prayed, and yet not received: and therefore my joy is not full. I have groaned under this hypocrisy many years: And yet see not the promise of the coming of Christ's spirit, &c.

Answ. Surely, thou art mistaken (O soul) in saying the spirit is not come: Those groans of thine, are his: That softness is an effect of him; Peradventure all thy hypocrisy is not yet cured: I said in this life it would not be. The spirit will be a refiners fire all your days. Its true, he could burn up all at once; but thou couldest not bear it. Such a fire would break thee: Gold-smiths proportionate their fire, else the refining pot would crack: Certainly, the Lord Christ considers, we are but earthen vessels; therefore the refining fire is heated accordingly, The spirit purgeth out hypocrisy by degrees. In time he will have purged out all. Even this dejection of thine is a degree of purging: And this fruit thou shalt have of this fear: That thy fear of hypocrisy, shall work for thy sincerity, why then art thou cast down (O soul?) be not disquieted so with the fear of hypocrisy; trust in God, wait on the spirit, for thou shalt yet praise him as sincere to thee, and making thee so to him.

CHAP. 6.

Satisfaction for souls who fear they shall never get the victory over corruptions.

THe next sort of cast down souls, which I would endeavor to raise up, are such as are much disquieted; and cry out upon their corruptions, Oh (say they) corruptions are strong, and we are weak: They fight, we oppose as well as we can, but we doubt the conquest. We fear corruption will get the day; well may we be cast down, while we lie under this fear, &c.

Now for the satisfaction of such souls, and in order to the lifting up of their dejected spirits, I would offer, & have them to consider these things.

First, This combat may consist with, and indeed ever is with a state of grace. Its the weakness of some to think, and say, that their conquest is complete, and that they are in perfect quiet. Surely, (I say) these words are rather discoveries of weakness, then of strength, and perfection. Israel was not at rest, when in Canaan: Neither are those souls who are troubled with, and for sins, in Egypt. Its not an Israelitish spirit, to say either others, or ourselves are in Egypt, because we have still combatings. Even in Canaan they had their combatings. God left some there, to keep his people in action. Do not think, especially do not conclude thou art still in Egypt, because thou art not freed from fightings, and fears. Beleive (O soul) thou mayest be in the land of promise, and yet be troubled with the combats. For

Secondly, Even choice Saints have been as you are, i.e. pestered with corruptions, and troubled with fear of conquest. Paul had been as high as any (even in the third heavens) and yet he had his buffetings, yea, and he cries out of them again, and again, You think yourselves sometimes in a sadder estate then any: And you say, were ever any so wretched as you are? Yes, O soul! Paul, even Paul who came behind none; nay, who was before any in grace, and gifts, he was as wretched as you are; And he cries out so, O wretched man that I am! Mark, that I am (as if none other were as he.) Its a comfortable, and raising thought, O ye cast down souls; Other choice Saints have been in as wretched a condition as you are, by reason of the combatings of corruption.

Thirdly, Consider, its a rich mercy to have a heart to strive with, and to be afraid of corruption. Many a wretch is at peace with sin; yea, many are in Covenant with hell and death. Some there be who are so far from fighting with, and fearing of corruption, that they pay tribute to it, and make provision for it. Many a wretch is a voluntary conquered captive unto sin. And its mercy that you have a heart to strive. Time was when you were free from righteousness (i.e. had none at all) and then you served sin. Its grace that now you do oppose it, and deny to yield service to it. Were you at peace with sin, you might fear your enmity with God. But being at war with it, you may have peace in him. But.

Fourthly, As long as your soul is kept up in a striving way, its a sign of strength. Why should you say, you are weak, and fear &c. since you are so strong as to fight. Weak ones are not fighters: had you not some divine strength, you could not stand before corruption: But seeing you are (after long fighting ) able yet to stand, and strive, why are you cast down, as if you should not get the day? Consider (O dejected soul) that it argues a tree to be well rooted, that stands after much blowing; And its a sign of a strong and valiant soldier, if he keep to his ground and flinch not, notwithstanding great combating. And certainly, it may argue unto thee, that (through Christ) thou art yet strong; In as much as still thou art able to strive.

Object. Oh but I fear for future (thou wilt say) because (as yet) sin stands strong, notwithstanding all I do against it, I fear I shall never, after all my striving, get the victory over it.

Reply, But why (O soul) shouldst thou thus fear? Peradventure as yet, thou hast not resisted unto blood, in striving against sin. Bear up yet a little longer, strive yet still, sin will bleed, and fall ere long. For

Fifthly, Consider, Its no argument that you shall not conquer; because as yet you have not. Thy soul may be victorious, though not yet. That party that is put hard to it at first, may come off with the conquest afterward. Its a certain truth, that Jesus Christ shall get the full conquest over all things: and that he shall bring everything into subjection to himself. But now we see not [yet] all things under him, Heb. 2.8. It were a saying fallacious at first hearing, to say Christ shall not put all things under him, because as yet we do not now see it. What if as yet thou hast not got the victory over corruption? Mayest not thou be a conqueror hereafter, although not new. Some that have been worsted in the morning, have yet been conquerors ere • ight. Operis victoria finis; Its the end that declares the conquest. Be not cast down O soul, notwithstanding thy corruption doth as yet hold up, thou mayst in the end conquer for all that. But besides, pray consider.

Sixthly, That your soul gets many a victory that you mind not. You rout sin many a time, if you did but mark it. Your soul is so eager after a full, and final conquest, that you do not observe many particular successes, you give pride, unbelief, uncleanness, &c. many a desperate gash, but though it be desperate (in the heat and height of your spirits) you regard it not, because tis not dead. Say (O dejected soul) hath not Christ helped thee many a time, to put a temptation to flight; yea, and to give thy corruptions a wound? And if so, why art thou cast down with fear of being conquered. Christ will perfect victory for thee in the end. However mind it.

Seventhly, Sin shall never get the victory ever you. Had you but faith, (at lest) could you believe this, you would not fear. Is it not expressly said, Ro. 6.14. Sin shall not have dominion over you: The word signifies to have Lordship. Peradventure it may give you a foil, but it shall not finally give you a fall. It shall never Lord it over you, by virtue of a full and final conquest. 'Twas said of the Romans, that they were sometimes overcome in battle, but never in the War the meaning is, they were sometimes routed in an on-set, but never conquered. Certainly, (O poor dejected spirits) you shall never be totally conquered by your corruptions. Christ hath said it, that the gates of hell shall never prevail against his Church. And there is the same regard of the whole Church, and of every particular member, in regard of the chiefest privileges, 〈◊〉 graces that accompany salvation. Hell (neither without thee, in temptations, nor within thee in corruptions) shall never prevail against thee (O soul) thy Lord hath delivered it, and why shouldest thou doubt it. Add to all this,

Lastly, If you could but believe, you might see victory waiting on you, over every corruption. Had you Paul's eyes (even in that combat) the sense of which makes you (as it did him) groan ) you could see the conquest. And be able to be so far from being cast down, with a fear of being conquered: as that in the faith of conquest you would (as he did) thank God through Jesus Christ our Lord, Rom. 7.21. Christ died as well to free you from the conquest of sin here, as the condemnation of it hereafter. In his death you died, and by the virtue thereof sin in you shall be crucified. The Apostle bids you indeed reckon upon this, as tis Rom. 6.11.

Mind these things, O cast down soul, and in the consideration of them, rouse, and raise up your spirits; and say, why are we cast down and disquieted, with fears lest corruption should be too hard for us; or doubts, that we should never conquer it? The Apostle hath said it shall not have dominion over us; yea, and that we are (in all things) more then conquerors through Christ.

CHAP. 7.

Satisfaction for souls doubting whether as yet they have closed with Christ.

THe seventh sort of fears which fill the soul when its cast down, are about its closing with Christ, Some there are (as I noted) that (when they are cast down) cry out, Oh they fear! they never did truly close with Christ in all their lives, at lest in a saving way. They have so many fears, and so little faith; so much doubting, and so little assurance, that they think and fear, they never did in a right Gospel way close with Jesus Christ.

Now that I might satisfy such souls, and raise them; I shall propose these particulars.

First, Its possible, to have closed with Christ, and yet to doubt it. All experienced Divines, and Christians know, that faith, and doubting may dwell together. Its true, faith (as faith) doth not doubt, but yet where faith is, there doubting may be, Experience witnesseth to this, that hypocrites may and do think, they have closed with Christ, when they have not: And why should not we conceive as well on the other hard; that Saints may have closed with Christ, and yet think they have not? It may indeed be questioned, whether the soul doth act faith, and know it not: But I think it cannot be denied, but that the soul may have faith, and not act it. Peradventure, its not possible in the act of closing, to be ignorant thereof; But certainly after the act, tis possible to doubt. Inasmuch, as the soul may question, whether that act were right. I do not fear to lay down this as an undeniable truth, that souls may have closed with Christ, and yet doubt it. This is the first thing I propose.

The second is, Its possible, that all the grounds upon which the soul questions its closing with Christ, may be weak and false. As the grounds upon which hypocrites conceit their faith to be good, may be, and are false, and insufficient; So likewise the grounds upon which a sound believer may question his faith as bad, may be fallible and false too. In this case a Saints fear, and an hypocrites presumption, may be both alike groundless.

These grounds I find amongst others, as the main of this fear.

• 1 Want of assurance.
• 2 A not seeing of Christ sweetly.
• 3 An inabillity to trust Christ for other things.
• 4 Some kind of blasphemous thoughts of Christ.

Now neither of these are grounds firm enough to build this upon, that ones closing with Christ is false.

First, Want of assurance cannot make • ut a not closing with Christ. Assurance is rather a consequent, i.e. a thing that follows; then a concomitant, i.e. a thing that goes with our closing with Christ. I know some that make assurance and faith all one: But as yet I am unconvinced of anything that might make that good, that every soul that hath closed with Christ is assured thereof. I can persuade myself, that many have closed with Christ, who yet cannot say they have assurance, nay, who cry out thus, they doubt they never closed with Christ. Many souls say indeed, they fear they never closed with Christ because they want assurance. O say they, could we doubt so much, if we did believe; had we closed with Christ aright, we should have been assured of salvation, long ere this &c.

But surely, the souls mistake, 1 themselves, and 2 assurance.

First, They mistake themselves, in that they think assurance is an act of theirs. Its a part of the spirits sealing, not of their closing. Its true, he that believeth hath the witness in himself as tis 1 John 5.10. But that witness is, that God is true, in what he saith of Christ (as is clear by the context there) but its not this assurance, that really I have closed with, and am one with Jesus Christ. Yea,

Secondly, They mistake assurance, in that they make it the formallity of faith, which is rather a fruit. Faith is this, That the soul fully believing a free tender of Christ to sinners, goes forth, to close with, and rely upon Christ. Its not an assurance of an interest in Christ, that is the evidence, not the act of closing. So that its not ground enough for thee (O soul) to doubt thy aright closing with Christ, because thou wantest assurance. No nor

Secondly, Its not ground enough for thee to doubt thy closing with Christ, because of his not smiling upon thee. Verily, (say some poor dejected souls) we never as yet did in a right way close with Christ: for he never as yet smiled on us. Ah! his smiles are our life: but alas! we see not them, and therefore we cannot but question our closing with him.

But this is not a sufficient ground, for the one may be, without the other. The child may truly hang about the mothers neck, and yet she not kiss it. Yea, and the mother may sincerely love, though she do not smilingly look upon the child. Christ called the woman of Canaan a dog; and yet he loved her as a lamb: she believed, and closed with him (to such a height that he said, she had great faith ) and yet notwithstanding, Christ smiled not upon her (at lest) at first. Thou mayst have closed with, though as yet thou seest not a smile in the face of Christ towards thee. Do not question thy closing with him, for want of his smiling upon thee. No neither

Thirdly, Its not your inabillity to trust Christ for other things, that should make you question your closing with him. I do not doubt but that David did trust God for the life of his soul, when yet he did not for the life of his body: Albeit he said he should one day fall (i.e. die) by the hand of Saul. Yet certainly, he had and did close with Christ for his soul. The promise holding forth Christ, is absolute and full: the promise holding forth the creature, is oft conditional and short: The soul may close with the one, and not with the other. A soul may not be able to close with a promise for life, health, safety, wealth, &c. and yet he may close with a promise of Christ. He hath not the same ground for the one, that he hath for the other Nay,

Lastly, Some kind of blasphemous thoughts of Christ, are not a sufficient ground to question our closing with Christ. Satan may endeavor to represent Christ ugly to the soul, that closeth with him as beautiful. Why should a soul think, that Satan may not as well make it question whether Christ be the son of God: as he did endeavor to make Christ himself to doubt it. Many a precious heart, who hath high thoughts of Christ as precious; may yet upon Satan's injections, be tempted to question his deity. But why should they question their closing with Christ, upon Satan's suggestions? Suppose a woman married to some man; loving him as the handsomest, and del • ghting in him as her Head, and Husband: Suppose that some person hating and maligning her Husband, should still haunt her, and be bawling in her ear, that her Husband is deformed, unlively, 〈◊〉 , &c should she for this, call her marriage in question. Mind it (O ye spiritual Spouses of the Lord Jesus!) you are married unto Christ, your souls may close with Christ, and yet Satan may dog you, and haunt you, and put in hard and blasphemous thoughts into you: while yet notwithstanding you reject them, mourn under them, and are troubled at them; and certainly 'twere weakness in you, to question your closing with Christ, because of these blasphemous thoughts.

Quest: But you will say, Doth not closing with Christ deliver the soul from blasphemous thoughts of Christ?

Answ. No, It only secures the soul from closing with them. Its one thing to have, another thing to close with blasphemous thoughts. The soul that is closed with Christ, will not close with blasphemous thoughts (no more dost thou O soul, dost thou? are they not as a dagger unto thy heart. ) What though Satan speak ill of thy husband Christ to thee; shall his blasphemy (for its not thine ) make thee question thy faith? Why then art thou cast down upon that, as if thou didst not, hast not closed with him? But to pass from this.

Thirdly, I would entreat souls cast down, and doubting their closing with Christ, to consider, What right closing with Christ is. Summarily, its this: For the soul upon the sight of a necessity of Christ, to go out to close with, or to cast its self upon Christ, as freely tendered. Saith the poor soul, I see Christ tendered freely, and I am sensible I need him fully, hereupon I go and lie down at his feet. This is summarily to close with him. You must remember to distinguish between taking and tasting of Christ; Taking is closing, tasting is comfort. The one is not the other. It may be (O soul) thou hast not as yet tasted Christ, yet thou mayst have taken Christ. The woman that sat at Christ's feet weeping, had taken Christ (for Christ speaks of her faith:) but she did not taste him, till he said thy sins are forgiven thee. Weeping souls! you sit at Christ's feet, but it may be you have not as yet tasted his favor.

Learn to know that your closing with him for forgiveness, is distinct from his saying to you, your sins are forgiven. This consideration (weighed) would much satisfy such, as being cast down, question their closing with Christ. But to this I shall add more. Therefore.

Fourthly, Pray mind this, Our safety and welfare doth more, and rather depend upon Christ's closing with us, then upon our closing with him And Christ knows that, when we do not know this. Here is the surest seal of our salvation, the Lord knoweth who are his, 2 Tim. 2.19. Christ (Oh soul) closeth with thee, and he doth know it, though thou knowest not thy closing with him. The child is not so safe in holding about the mothers neck, as it is in being in the mothers arms. Jesus Christ (O ye cast down souls) holds you in his arms: and this is your safety. Suppose thou cannot see thy closing with him, yet he knows his own closing with you: And his arm is stronger and surer to hold us to him, then ours are to hold him to us. Yea,

Fifthly, I propose this also unto thee O soul, who art dejected, and questionest thy closing with Christ. Jesus Christ must, and doth close with us, ere we can or do close with him.

The shepherd must and doth go after the sheep, and not the sheep after him. Christ is our shepherd, and he leaves the Ninty and nine sheep, to seek thee one; and having found he lays it upon his shoulders. Did you ever hear of a lost sheep that sought the shepherd; and laid hold on the shepherd? you have not chosen me, but I have chosen you (saith Christ) Joh. 15.16. And the Apostle tells us, that he loved us first. Christ (O soul) is first in the action of closing: And he may be stretching forth his hand to close with thee, though thou be not stretching forth to close with him. Therefore.

Sixthly, and lastly, Suppose (O soul dejected and cast down!) I say suppose it be as thou fearest, that as yet, thou hast not closed with Christ: What hinders but that thou mayest close with him now? To day if you will hear his voice, harden not your heart. He begs now, do thou close now. Rouze up thy soul, and close with Christ (even while thou readest) he stands with open arms, ready to embrace thee, yea, and with open mouth (as I may say) calling after thee.

Quest. What is it then that hinders?

Answ. This hinders (will you say) I fear unworthiness, and I find unablenesse: I am neither filling nor able.

Reply, Why know (O soul) unworthiness should not keep thee off, since he calls thee. Because the man was blind when Christ called, should be not go? This is that that makes Christ's grace so worthy, that it closeth with such as are unworthy.

And as to thy inability; know he will help thee. The mother will stoop to take up the child in her arms, that cannot clime up to her neck. Christ (O soul) will help thee to close with himself. Do but look up to him, and tis don. David says he will make his prayer and look up. Do thou (O soul) Christ bids thee (and let that encourage thee.) Look unto me, and be saved, Esa: 45.22. What canst thou do less? and behold! he requires no more. Wherefore then art thou cast down? and why art thou disquieted, O soul? Suppose that as yet (however considering that which hath been hinted, thou mayest have no cause to suppose it) but I say suppose it, that as yet thou hast not closed with Christ, the door of grace is yet open, and tis free for thee to do it now: Be not therefore dejected, nor cast down, for as yet thou mayest close with, and rejoice in Jesus Christ as thine.

CHAP. 8.

I mentioned in the former Section an Eighth fear, which discovers it self in some dejected souls and that was, A fear of denying Christ.

Some poor cast down souls are much disquieted with this fear: Oh say they, should we be brought up to the trial, we should deny Christ. Its true (say they) peradventure we may never actually be brought unto it, yet its good to try our hearts; whether the love of Christ in us be as strong as death: And alas, upon the trial, we see ground to suspect it. Surely, we find we love our life, more then Christ, and we fear we should sooner deny him, then die for him. Thus do many disquiet themselves.

Now for the quieting of souls in this fear; I shall offer these particulars very briefly.

First, Consider, O ye dejected and fearful souls! This fear of yours may be a companion of valor. Even such as have been fearful in the Town, have been valiant in the Field. As there are some who boast much, and do little; so there have been some, that have feared much and yet done mightily. Our Book of Martyrs tells us of two, One of which, boasted how gallantly he would burn, and yet he cowardly recanted: the other feared he should deny Christ, and yet he gloriously held out, and suffered death. You may fear, and yet when it comes to it, may be able to die for Christ. But

Secondly, We are not able to tell what strength Christ will give in at the very nick of time. Christ makes good, promises, in their season. As wisdom to dispute for, so courage to die for Christ, hath its hour in which it shall be given. Christ forbids his disciples fearful trouble, and care beforehand: (for so the word signifies, Luk. 21.14. And he tells them Mal. 10.19. it shall be given in that hour. Do not cast down thyself (O poor soul) but believe there is strength in Christ though there be weakness in thee: and thou mayst experience that in the hou • of trial, which thou doubtest now. If Christ call thee to die, he will keep thee from denial. Why should the Soldier have his arms bef-re the time of War? Your arms i.e. your strength and courage to die for Christ, is reserved for that hour, to be given forth then, why shouldest thou perplex thyself for want of it now. But

Thirdly, Suppose thou shouldest flinch, and faint in a day of trial. Suppose thou shouldest indeed fall so sadly, (for tis a sad fall) as to deny Christ. Yet know

First, This might consist with grace: I know none that will deny Peters grace, because of his denial of Christ. Yea,

Secondly, This may consist with love to Christ. There is a true love, which at first is not so strong as death. Peter did not fall in the truth, but in the strength of his love. Besides

Thirdly, Christ will not let thee fall forever. He will restore thee again. He can and will bring thee on with courage in a second trial, who didst fall away by cowardice in a first. Peter did afterward out-face a Magistrate, that at first was afraid of a Maid. To this add

Lastly, Christ may own you, though you deny him. Its certain, a denial of Christ with fear and unwillingness (and this is thy case O soul) doth not expose us to a being denied by Christ; Its true, direct, voluntary, desperate denying of Christ is dangerous: So, if we deny him he will deny us. But a denial through jear, with reluctancy: A denial feared before it be, bewailed after it is (which is and would be thy case O soul) this I say doth not, shall not make Christ deny any.

Why then art thou cast down O soul; and why art thou troubled with a fear of denying Christ: He knows how to strengthen thee, that thou shalt not, and to pity thee if thou do, yea, and to own thee; though for a time thou shouldest deny him.

CHAP. 9.

Satisfaction for souls cast down about Prayer.

BEsides those eight particular fears, which I spake of in the sixth Chapter of the foregoing Section; I added six other fears which do appear in some dejected souls: Now its my desire to speak something to them, in order to satisfy some souls that lie and labor under them.

Some there are that when they are cast down, do much disquiet themselves about their prayers. Oh say some, we fear we never prayed in all our lives, or if we did, we question whether God ever heard us, &c.

Now for the satisfaction of souls in this case, I shall speak unto it in both its branches. And

First, For such souls as are cast down and disquieted, and cry out, Oh they never prayed in all their lives. Its true, they say, they have sometimes spoke in prayer, but they doubt whether ever they prayed in prayer. They fear they rather moved their lips, then breathed their spirits, &c.

There are these things which I would say unto such souls.

First, This very fear argues a choice frame: It proceeds from a very choice spirit, thus to fear. Indeed a slight and common spirit doth pray it cares not how: So the work be done, its all they mind (and it were well some minded so much) But with what frame of spirit they pray (alas!) that they look not after. Some there are that we call Protestants, which in this are as bad as Papists, that they rather give God a number of prayers, then anything else: but now it argues a spirit something heightened, to mind the manner of prayer; to eye the spirit, and the soul, how that is in prayer. Look as it argues in things human, an ordinary mind that can content it self with the bare doing of things, how bunglingly so ever, whereas it proceeds from a raisednesse of mind, to see that everything be well done, as well as done: to see it be done neatly, &c. So it argues in things divine, a common spirit (such an one as Cain had) to be contented with a bare sacrifice, a bare empty prayer: But it discovers a spirit heightened (such an one as Paul had) to eye the spirit, how it is in prayer. Paul professeth he would pray in his spirit, and with understanding. While (it may be) many neither care for the spirit nor understanding. So that this fear hath some good in it, in as much as it proceeds from a choiceness of spirit. But

Secondly, Take heed you do not roshly, nor groundlessly condemn yourself. Peradventure, there was more of your spirit in prayer, then you saw, or say, What dare you deny, that at such and such a time your spirit was in your prayer? If it were not then what meant those sighs, and tears, and groans! what meant that bearing of the bosom, and those liftings up, and wringing of the bonds, if your spirit was not in your prayers. Surely? as in point of smning, albeit wicked men should say their hearts were not in it: Yet their joy and merriment in it, would witness against them. So in the manner of praying, though Saints doubt their hearts was not in it, yet their sighs, and groans in the spirit (though unutterable in themselves, yet) they could witness for them in this. However

Thirdly, Can, and dare you appeal to God, that so far as you knew your heart, it was at such and such a time in prayer. Can you say, Lord thou knowest that I desired such a grace, &c. and oh how glad was I in the bare thoughts, and small • hopes that I had of obtaining it: But on the contrary, how did the fear and sense of not obtaining it grieve me! Surely, if you can thus seriously, and consideringly appeal to God, you may conclude, that your heart and spirit was in prayer. Besides

Fourthly, Consider thy soul might have been, and may be in a prayer notwithstanding many dulnesses and wanderings. I find by experience, that the ground of this fear, is that dullness, and those wanderings of our spirits in prayer. Now clear it is, that notwithstanding these, yet our spirit may be really, (and so accounted by God) in duty. You know in that duty of watching with Christ in his agony: It is recorded the disciples slept, yet mark it, Christ saw, and said their spirit was in it. The spirit (saith he) is willing, but the flesh is weak. Christ saw their spirit, and acknowledged its willingness, notwithstanding their drousiness.

And for wanderings, you know tis possible for the eye to be fixed upon an object, and yet not to be so fixed, as to be altogether free from rowlings. The eye may be upon the sun, and yet it may twinckle. And certainly, if we should say that the heart is not in prayer, because of some wanderings, we should condemn the generation of the just. For to be so intense upon God, as to have no wandering thoughts at all, is not attained unto by many, if by any at all. So that now, why shouldest thou say thy spirit was not in prayer, because of some dullness; and wanderings. It is possible that these things may be, and yet God may see, yea, and acknowledge thy spirit to be in thy prayers.

Object. But alas! (saith the soul cast down) Suppose my spirit be, or were in prayer, what is that? I fear I never prayed in Christ's Spirit: It is one thing to pray in our spirits, another thing to pray in Christ's spirit: Now I fear I never prayed in the strength of Christ's spirit, however it might be in the strength and sincerity of my own.

For answer and satisfaction to this, [Ans.] let me entreat you to consider these particulars.

First, This is a more choice fear then the former: Its a choice thing to eye our own spirit; Its a choicer to eye Christ's spirit in prayer. Moral sincerity may a little put on the former: But its divine sincerity, which looks after, and unto this. Nadab and Abihu can content themselves with strange fire; But Moses and Aaron will not offer but with holy fire. Its certainly an evidence of a soul more then ordinarily heightened, not to be content to pray in the sincerity of our spirit, but to labor for the strength of God's spirit.

Secondly, It is possible to pray in the holy Ghost and yet to doubt it. I find some doubting they never prayed in the spirit, because they have been straitened, and wanted those enlargements, which others have, &c.

Now mind it, tis possible to pray in, and that by the holy Ghost, and yet not to be enlarged. The soul may be so full, as that it may not be able to vent it self, Fullness of spirit doth sometimes cause straitening. As now in David's case, its said, then went King David in, and sat before the Lord, &c. (Then. i. e. when as Nathan had been, and told him at large, the rich and sweet intentions of God towards him) Certainly, now David's spirit could not choose but be very full. And yet mark what he saith, Who am I O Lord God? and what is my house, that thou hast brought me hither-unto? And this was yet a small thing in thy sight O Lord God: but thou hast spoken also of thy servants house, for a great while to come: and is this the manner of men O Lord God? But now mark it, what follows (upon this, as it were entry upon the duty) And what can David say more unto thee? for thou O Lord, knowest thy servant. See how he is straitened, so that he cannot say more: But he is fain to say (as sometimes it may be you have done) Lord thou knowest thy servant. So that you see, there may be the spirit, where, and while the soul is straitened, and certainly, as Hypocrites may have enlargements, and yet not the Holy Ghost; so Saints may have the Holy Ghost, and yet want enlargements.

Thirdly, Consider, How much of God as a Father didst thou see in prayer. Its the work of the spirit to help the soul to see God as a father, and to cry Abba; and to fill the soul with (not words and expressions, but) with sighs and groans unutterable.

So that then to satisfy thyself (O dejected soul) in this fear, consider thy very fear is choice: And it may not be as thou fearest.

But shall I suppose it: suppose it should be so, that as yet thou didst never pray. Suppose I admit it, that thou didst not in the sincerity of thy spirit, nor in the assistance of Christ's Spirit pray, yet for all that, consider these things.

First, Free grace can, and doth beseech souls to accept of peace and love, who do not beg for it; God by us (saith the Apostle) beseecheth you. Though thou didst not, nor canst pray to God, yet free Grace comes, and (as I may say) prays to thee. Thou sayest, I shall never have peace, and reconciliation; for I never by Prayer did beseech God for it. Why, remember God tenders, and in his free grace comes, and beseecheth you, to accept of it.

Secondly, God can give, though ye cannot, or do not beg; he is able to do abundantly above all that we can ask, or think, Ephes. 3.20 yea and he is willing, for before they call I will answer, saith the Lord; And he is found of them that seek him not. Though God be pleased to come in in prayer, yet he is not tied to it. Besides;

Thirdly, consider its Christ's work to offer up prayers for us; he lives forever to make intercession, Heb. 7.25. when thy heart is dead, he lives; and he prays for those, that do not, cannot pray for themselves.

Fourthly, know the Spirit is promised for asking, Luk. 11.13. you who cannot pray, remember to ask, and to wait for the Spirit: And you have Christ's word to encourage, and assure you, that you shall have the Spirit: so that now, why are you cast down, as fearing you never did pray? consider your fear is good, yet it may be groundless. However God's heart first opens it self to us. Be not cast down unto despair, know God can, and will give to such as neither do, nor can ask; besides, in time he will prepare thy heart, and cause his ear to hear (as it is, Psal. 10.17.) why may not this raise thy soul, who art cast down, and sayest, thou didst never pray?

Ob. But wilt thou say; Suppose I have prayed, (indeed I hope I have, and daily I desire to do it) but alas! What though I pray, if God doth not hear; what though I call, he doth not answer. This, O this! doth disquiet my soul: I have prayed oft, but I fear I have been heard never.

Ans. Indeed, this is the other branch of the fear, & according to what Christ hath given me, I shall endeavor to scatter it. I must acknowledge (O soul) that its a misery scarce expressable, to pray and not to be heard. But yet know, many conceive themselves in this misery without ground. In order therefore to the satisfaction, and raising of thy soul under this dejection, let me prevail with thee to consider with sincere, and serious spirit, these particulars.

First, God may have heard thee, though thou do not think so. Its true, peradventure God hath not yet returned an answer in some particulars; but yet he may have heard your prayers. God is a free Agent, and so he may take his own time to send an answer. Suppose thou send a Letter to a friend, by a sure Messenger; what though you have not an answer presently, will you say, your Letter was lost, or that your friend did not receive it. Why the case is so, your prayers are your letters to God, and Christ is a sure messenger; though as yet God hath not sent his answer, yet your Letters are read, your prayers are accepted: and in time ( viz. God's time) they shall be punctually answered; God will answer your prayers, that cry unto him night and day, though he hear long, (as it is, Luk 18.7.) But,

Secondly, Its possible the answer may be sent, and you have not observed it. There are Letters at the Post-house sometimes for us, which only want fetching home. The Spirit who brings returns from Heaven hath an answer for us, but we eye him not. Job speaks of God's going by, and he saw him not; of his passing on, and he perceived it not, Job 9.11. O how many times doth God go by us, in acts of providence, clearly, and directly answering our prayers; and yet we do not see it, nor perceive it? Besides,

Thirdly, for anything you know, your prayers will not be answered till you are dead; your Children, or the Churches, may have answers of your prayers, when you are gone; or it may be, God will reserve the answer till your death. How many dying souls have said, now, O now we see, and hear, that God hath answered all our prayers? Why then art thou cast down (O soul!) about thy prayers, as if they were not answered?

Obj. But I cannot believe that God will ever answer. Sure I am (its well if it be so) that I have eyed Providences exactly, and could as yet never see any answer; and what God will do for time to come, I know not, but I doubt. &c.

Ans. Be it as thou fearest: what if God as yet have not answered thy prayers in many, in any particulars, yet be not dejected O soul over-much, for consider:

First, unanswered prayers are not lost, thou hast not prayed in vain, for God never bid the house of Jacob do so; thy letters are filed up in Heaven, and though they are not answered, yet they are remembered; God doth not forget, your labor of love, in your letters of love (for such are prayers) its our duty to pray: 'tis God's grace to answer; though as yet he reveals not that grace, yet it makes not void our duty.

Secoundly, God may be pleased with thy prayers, though he do not answer: The Mother is pleased with the Childes lisping, though she seem not to hearken. Thou fearest (O soul) that God is angry with thy prayers, (as 'tis, Psal. 80.4.) but why shouldest thou fear this? God was not angry with his people's prayer (of which the Psalmist there makes mention) though he did not at that time answer it. Your earthly Parents sometime seem deaf, when yet they delight to hear their Children tattle, &c. may it be thus with the Fathers of your flesh? why may not, nay why should you not think so of the Father of your spirits? However:

Thirdly, consider what it was you prayed for, and were denied, or not answered in • peradventure 'twas a temporal, and that it may be, not for your good (though you foolishly thought so) why should ye take it ill, to be denied in such a thing? God hath heard thee for a Christ, when thou saidst as Abraham, What wilt thou give me; so long as I go Christ-less? why what if God now hath not heard thee, saying as she; Give me children or I die? is not Christ worth many children? Say (O soul) did not God give thee many a spiritual good thing upon, nay before thy prayers? why art thou cast down if he deny thee temporals?

Obj. Nay, but 'tis a spiritual good that I have prayed for, and am not answered in.

Rep. It may be so, yet consider; peradventure, 'tis but a spiritual gift, as memory, understanding, elocution in prayer; and now, why art troubled (soul) so much to be denied in these? what are they in themselves, but such things as reprobates may have? Gifts may go to Hell, yea many a gifted person is graceless; why art cast down with the denial of gifts, when Christ hath given graces without asking? Nay, but they are graces that I beg, and pray for: I have gone to beg faith, and love, and patience, &c. and yet I have no answer to these prayers.

Ans. Stay yet (O soul) and consider, it may be thou beggest not so much the grace, as the degree; Its not so much faith, as a strong faith; not so much love, as a fervent love, &c. Now consider (O soul) though God deny thee the strength, the degree of grace, its choice mercy thou hast the grace it self. A little faith, (though but as a grain of Mustard-seed) is precious. Be not cast down (O poor heart!) if God deny thee great faith, &c. bless him for that he hath given thee any faith, &c.

Obj. But alas! I doubt I have not faith at all, &c. its not the degree of grace, but the grace it self, that I pray for, and yet receive not.

Rep. Surely (O soul) thou art mistaken what ever grace thou prayest for (especially) so as to be troubled for want of (which is thy case) I say, thou hast that grace already. Its a degree of wisdom to desire to be wise, and its a measure of grace to pray for grace. The Disciples had fai • h, when yet they prayed against unbelief: without doubt, O dejected soul! thy panting after, thy praying for, and trouble at the sense of the want of grace, is grace: who can breath except he have life?

Lastly, to clo • e up this case (of fear about God's not hearing prayer) if God as yet have not answered my prayers, the more is to come; in Heaven God will answer all together. God sometimes deals with his Children as we do with ours; the Child abroad sends home for many things, now for a Hat, anon for a pair of Shoos, &c. the Father neither sends the thing, nor an answer, but anon sends for the Child home, and gives him all: Mind ye Children of God (for you are of that generation who seek his face) your Father will send for you home one of these days: and by death he will fetch you hence, and answer all your prayers at once.

Now then, bear up (O dejected souls) be not cast down about your prayers as you are; O remember in all this case! Christ liveth forever, to make intercession for us; why should we be so sad at the thoughts of our own prayers, as to forget to rejoice in the faith of his? If we sin, he is our Advocate; if we want anything, he knows all our needs; and why should we doubt, that he prayeth for us, since he lives for that very purpose.

CHAP. 10.

Satisfaction to Souls cast down about Hearing.

SOme there are, who in their dejection call to mind the Word, and their hearing of it; but alas, they are so far from being raised by it, as that it dejects them the more; Ah, say they, we have heard thee preached in our streets; but so shall some say, and be dis-owned at last by Christ; the Word hath been sown amongst us, but we fear, not as the good seed in the good ground, and something now must be said to satisfy these souls; and there be but four things, which I shall offer briefly to this purpose.

1 Call to mind what it was (O soul) which in the hearing of the Word did most take with, and affect thy heart; was it the Truth, or the terms that did most prevail with you? Didst thou find thine ears tickled with the enticing words of man's wisdom? Or, didst thou feel thy heart touched with the power of the Spirit, in the demonstration of truth? If upon this inquiry thou do find, that naked truth, in the discovery of the Spirit, did most take with, and work upon thy heart; thou needest not be troubled about thy hearing the Word, for surely thou hast heard the word, not as the word of man, but of God.

2 Consider what was the effect of that Word, or that truth which thou didst close with. The real effect of the Word (heard as the Word of God ) is the casting down of those imaginations, which did lift up themselves in the soul against Christ. The Apostle tells the Corinthians, that the weapons of his warfare were mighty through God; But how did it appear? Mark, because saith he, they pull down strong holds, &c. 2 Cor. 10.4, 5. a Cannon shot off with Powder makes no battery, nor breach; but if it beat down strong holds, it argues there was more then bare Powder. Certainly, if the Word hath beaten down thy towry imaginations, and made a breach, and so an entrance in thy bosom for Christ; If it hath battered open the everlasting gates for the King of glory to enter in; thou mayest surely, and sweetly conclude, that thou didst hear more then man in the Word; yea that Christ was in, and with the Word of a truth. It was a sign that the Thessalonians had received the Word (as it was in truth) the Word of God, when it did effectually work in them, as 'tis, 2 Thes. 2.13. But besides this,

3 Know, that there may be the seed of the Word in thy heart, as in good ground, notwithstanding thy fears; Oh, say many poor souls, there be so many stones, and thorns in our hearts, that we fear, the good seed hath met but with bad ground in our hearts; but know, (O souls) that as no ground is so good, but it hath some stones, and thorns; so your hearts may be good ground, notwithstanding some worldly cares, and deceitfulness. Beware least you imagine that you should, or could make your hearts good, and your souls fruitful of yourselves; some have doubtless mistaken Christ's meaning in that Parable, who think that their hearts must, or could be good ground, before the seed of the Word make it so: Parables are not to be stretched beyond their intention. Thy heart may be, was, is, and will be bad ground, ere the good seed make it good, thou sayest, the seed was good, but thy ground, i. e. thy heart was naught; therefore the Parable speaks sadly of thee, &c. but be not dejected nor deceived. Its the glory of spiritual seed that it will make BAD ground GOOD. Its true, other seeds (though good) yet if sown in bad ground are lost; the bad ground spoiling the good seed: But tis otherwise here: The bad ground, i.e. bad hearts, do not mar the good seed, but the good seed, mends the bad hearts. Every heart since the fall, hath, and doth bring forth briars and thorns: Now where good seed comes, it chokes the briars and thorns (i.e. deceit and corruptions.)

Object. Nay, but saith the soul: tis true, if this good seed did abide; but alas! I fear tis lost all, or at best, there is but little remains of the many handfulls that have been sown upon me: there are but a few grains abide; &c.

Ans. Be it so O soul, yet if any seed remain 'twill grow, and be saving: any one seed taking root in thy heart is immortal, and it will remain.

Reply, But me thinks, I hear the soul reply with sighs, and saying, It is true, if I had but any seed abiding with me, I could rejoice, for I know the good seed will not die: But I alas! I see it not spring up, and therefore I doubt, &c.

Duply, Tarry O soul, The Husbandman waiteth for the precious fruit of the earth, and hath long patience for it; And shouldest not thou wait for the most precious fruit of the heart, and have longer patience. Even the Lord of the Vineyard waiteth some years for his fruit. (as is deducible from Luk. 13.7.) Albe it thou see not the seed spring, yet it may be under the clods taking root: even under the clods of your corruptions, there may be the seed of grace. And what if you see it not? Should the husbandman, who in the Winter, looks upon his field newly, or lately sown, and sees nothing but mire, and earth, and dirt, cry out and say, all my seed is lost? would not everyone count him weak? and tell him in the Spring he shall see the contrary.

Thy Spring (O soul) is coming, its now thy Winter season (as before was hinted) and now thy seed is not seen, for thy corruptions (like dirty clods ) lie upon it. But bear up (O soul) and expect with patience, and thou shalt see thy seed springing up unto a Harvest of holiness, and of life.

But what if I should say (as thou dost) that thy seed (i.e. the word which thou hast heard) is dead. I should not feed thy fear. For know you not, that which the Apostle saith, thou fool, that which thou sowest is not quickened except it die: Its a piece of folly, to expect a quickening of seed sown, ere it rot, and die. Verily (saith Christ) except a corn of wheat, fall into the ground, and die, it abideth alone: i. e. it increaseth not. Even Christ himself, sown in the heart, doth at least seemingly die ere he springs up. Death passeth upon all our mercies in the seed, and we find them only, as by a resurrection. Even that good seed of grace (the holy word of the Gospel) which hath been sown in thy heart, and lies now as dead, and rotten, will arise and spring up ere long; and thou shalt see it: be not therefore (O soul) so cast down, and dejected.

Lastly, To wind up this case, Admit as yet the Word of God never came like it self, i, e. as good seed to thee, yet it may now. God hath bid us in the preaching of the Word, to be instant both in season, and out of season; And in effect he hath said to us, as tis Eccles. 1.6. To sow our seed in the morning, and in the evening not to with hold our hand: And how do we, or you know which shall prosper. Peradventure, the seed that is sown in the evening, may prosper with thee, though that be lost which was sown on thee in the morning. Christ (O soul) for ought that I, or thou knowest, may in this reading, or the next, cause a blessing to be upon the seed: And it may (at last) bring forth in thy heart, sixty, yea a hundred fold. O be not faithless, but believe: Thou who now goest up and down mourning for the want of a precious seed, mayest ere long return rejoicing, bearing sheaves: Hath not the Lord said; As the rain cometh down from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: Even so shall the word which goeth forth of his mouth, it shall not return empty. Thou who now fearest thyself to be a barren Wilderness, shall blossom abundantly, and rejoice. This Christ hath commanded me to tell you who are of a fearful heart, therefore be not dejected, or cast down, but be strong.

CHAP. 11.

Satisfaction to the soul cast down, and troubled with fear about the Promises.

THe Promises are appointed (and indeed were intended) for our comfort, but many souls who are dejected, are so far from being comforted by them, that they are troubled about them.

O say they, had we assurance that we were interested in the Promises, we could rejoice, but we question our right to them, and we fear we have no part or lot in them, &c.

Now to raise up the soul cast down, and laboring under this fear, I shall present these particulars, to be seriously considered.

First, You have no just ground to say, you have no right to the Promises. God doth nowhere say, that thou shalt have nothing to do with his Promises. Since God doth not exclude thee, why shouldest thou exclude thyself? Its not enough to say thou art a sinner, for the Promises are tendered unto sinners. Its observable, there is one Promise or other made and tendered unto all sorts of sinners. But.

Secondly, Its your duty to believe the Promises are yours, and this is the way to come to know it. Its a strange, and ungospell-like expression to say, I would believe the Promises did belong to me, if I knew it. Why, if you knew it, what room were there for faith? You must believe so shall you know • . Suppose a pardon (thrown to a company of condemned ones in a prison) should any say, is my name in particular there? when it should be said, there is a pardon for any that will take it. Oh how would all catch, and snatch at it. Certainly, (O soul) you should believe the Promises to be yours, and not stand questioning whether they are or no? After you believed (not before, pray mark it) you were seded with the spirit of promise, Ephes. 1.13.

Thirdly, It may be the Promise is yours, and your soul hath closed with it, although at present you doubt. The Promises coming to us, art as sealed letters: and we many times have them in our hand, and read them not. No wonder therefore, you say you find not the comfort of them. Many souls have the Promises, as children have the nipple of the breast, in their mouths, but do not suck: and no wonder if they cry out, they taste not the sweetness of them.

Object. Nay, but I fear, and tremble; I am full of doubts, and vexation: And had I closed with the promise this would not be.

Answ. Say not so (O soul) the wom •• that came behind Christ touched him, though she trembled. Its possible for a soul to touch a Promise, even so far as to draw virtue out of it (a • it were indirectly) and by the hinder parts when happily it durst not (as the woman in th •• case) come before the Promise, and close directly with it in the face thereof. But

Fourthly, thou must know (O soul) that some promises have their times of fulfilling, and peradventure the time is not yet come; the promise of hidden manna is to a time of conquest, Apoc. 2.17. It may be thy combat is not yet over; why then dost thou expect the Manna? some promises are sealed up (as Commissions, not to be opened, till the Commander come to such a place) sure I am, God keeps some promises till the life to come; and we do but in vain trouble ourselves to look for the fulfilling of them here.

Lastly, Suppose as yet thou hast never (as thou sayest) closed with any promise, what hinders O soul but that thou do it now? The promises of God lie open before you, why do you not come and take? Surely you should not cast down your souls, with fear that you have not closed with them yet, but you should thus arise, and lay hold of them now.

Obj. So I would, if I were but thus, or had but this; I want the condition of the promise, and till I have that, I dare not meddle with it.

Answ. Beware of this rock (O soul!) it hath split many, let it not split thee. To this end you are to know (and pray mind it.)

First, You are to fetch all from the Promises, not to bring anything to the Promises. The Promises are not as Pumps, that will give no water, except some be poured in: But they are as Wells: and there is nothing for us to do but to come and draw. Such as stand off from acting faith upon the Promises nakedly, because they see not this, or that in themselves: Are guilty of making their own qualifications, their faiths bottom.

Secondly, The greatest promises, as of pardon of sins, &c. are FREE: Its said come and take freely, buy wine, and milk without money, or monies worth: God blots out sins for his names sake, its only for us to declare it, and put him in remembrance, that we may be justified, And

Thirdly, The Promises are to give the condition. Its considerable that whatever condition may be urged as pre-requisite to any one promise: is freely promised in another. A new heart: a new and right spirit: repentance of sin, victory over corruptions, &c. These things are called out for as conditions: and these things are held forth as promised. See to this purpose, these places, Jer. 25.7. Eze. 36.25. Act. 5.31. Ro. 7. ult. &c. Wherefore then (O dejected soul) art thou cast down? as if the Promises were not thine, or did not belong to thee. Surely, thou hast no ground justly so to say. Remember nothing is freer then the grace of Christ, and that is held forth to thee: And in him all the Promises shall be yea, and amen: Arise (O soul) and lay hold on him, and all the Promises in him. So shalt thou be able to say, of a truth, now I see God is no respecter of persons, in the tender of his promises.

CHAP. 12.

Satisfaction to Souls cast down, and troubled about their abstinence from sin, &c,

DEjected souls are very weak, and hence it is that they are ready to be troubled about everything; this Satan sees, and hence it is that creates trouble in them; even from that, which otherwise might comfort them. Abstinence from sin is expressly commanded, and yet even about obedience to this command, the dejected soul is troubled. Oh say some, poor hearts (that re cast down) we abstain from sin, 'tis true, but from what principles? Are they not rather selfish, and slavish, then spiritual, and sincere? A Dog chained up is a Dog still; and the reason why he doth not this, or that mischief is his chain, not his change, and we fear 'tis so with us▪ &c.

Now to answer souls saying thus, and (if it may be) to satisfy them under this fear, there be four things which I desire may be minded.

First, Its mercy to be able to abstain from any principles; sin is such an evil, as that its a great good to be kept from it by any means; the heart of some is so fully bent upon sin, that nothing can restrain them; some wretches rush into abomination as the Horse into the battle: Ah Lord! how many are there who will not, are not, cannot be kept from sin by all means used? Its a favor (oh poor soul) that thou art not as they are; its well for thee thou art not as wild as they: I much fear their case who are not afraid of, nor abstain from sin at all; I little fear thine, who art so afraid of sinning, as that thou questionest not the reality of the act, but the royalty of the principle. Its a kind of high, and royal hatred of sin, when the soul cannot be contented only to abstain from it; but when its troubled (as thou art O soul) that the principles of that abstinence were not high, and royal enough.

Secondly, God trains up his children in holy things by degrees; as in point of doing good, and fearing him; so in point of eschewing evil, God carries on by degrees. God takes off his own people from running into sin, sometimes by hedging up their way with thorns, as 'tis, Hos. 2.6. Mothers wean their children from the breast by Wormwood at first: God first (at least oft) takes us off from sin rather by the bitterness of it, then the sweetness of himself. Suppose (O soul) as yet thy abstinence from sin proceeds from fear rather then love, yet know its God's way thus to train up his children. How many have first abstained from sin out of fear of Hell, who yet afterward have been helped to abstain from it out of love to Christ? some who at first could not be kept from sin, if they had not been told of Hell, death, and damnation, have yet in time sincerely professed, they would abstain, and avoid sin, if there were none of those things at all; so it hath been with others, so it shall be with you. Let thy principles be as low as thou fearest, oh soul! (and yet thy fear argues them higher then thou thinkest) yet (I say) suppose them low now, they may be high ere long; God by degrees will heighten both thy practice, and thy principles. But,

Thirdly; Jesus Christ knows how to pass by low principles, as well as pardon lewd practices. He that can, and doth forgive acts of sin when very high, can and will forgive abstinence from sin, when the principles are low. Indeed Christ highly embraces souls who are yet principled but low; Nathaniel's first principle of faith in Christ, was it seems but low; Jesus hints, it was but this, because he had told him that he saw him under the fig-tree, as 'tis, Joh. 1.50. Suppose thy abstinence from sin be as low principled as his faith in Christ, yet Christ knows how to love thee, as him: therefore,

Lastly, Know you, that happiness depends not upon your acts, or principles of abstaining from sin, but upon the blood of Christ, that takes away all sin. The Apostle knew, that if he should have said, himself and other believers had no sin, he should have spoke amiss; but sure he was of this, that the blood of Christ would cleanse from all; and that if any sinned; they had an Advocate with the Father; and these things he writ that they might not sin: wherefore then (O soul!) who abstainest from sin, be not cast down for fear thy principles of abstinence are too low; but rejoice in this, that the blood of Christ shall take away the guilt of all thy lewd practices, and much more the guilt of low, and mean principles, But yet (O soul) know, this gives no liberty to sin; O no (sayest thou) it doth not, and God forbid that I should sin, because of this grace; I desire forever to avoid sin, and oh that I could do it from holy and high principles.

Quest. I pray help me herein.

Answ. For thy help (O soul) in this kind there are three things, which I offer to thy thoughts, as means to heighten thy principles in abstaining from sin.

First, Eye Christ as dying for sin; its low to abstain from sin for fear least it should spill our blood; but its high to adstaine from sin in faith, that it hath shed Christ's blood. Eye thy Savior on the Cross (O soul!) and that will secretly, and spiritually beget these thoughts in thee: Shall I sin, for whom Christ died? Did sin kill him, and shall not I therefore leave it? Did he lay down his life for my sins, and shall • ot I abstain from my lusts, for his sake? The thoughts of this, that sin cost thy Savior's Blood, will heighten thy principle in abstaining from it.

Secondly, Look upon yourselves as dead to sin, in your Savior's death for sin; if thou art dead to it, thou wilt abstain from it; and if thou abstain from sin upon this principle, thy principle is high. The Apostle Paul teacheth this principle, Rom. 6.11. Reckon ye yourselves to be dead indeed unto sin; this is a conclusion which Logically he would have Christians to draw from Christ's death, viz. That they are dead to sin; and if they thus conclude, he hints, the conclusion may be maintained, for tis so indeed. The soul is high in holiness who avoyds sin, because tis dead to it. Why (O soul) thou art indeed dead to sin, and if upon that reckoning, or if from that reasoning thou abstain from sin, thy abstinence is preciously principled. Add to this:

Lastly, the remembrance of this, viz. That sin alone eclipseth love; and this thought will beget hatred against sin to purpose. Hatred begotten, or springing from love is great: Why, this thought (O soul) that sin only cloudeth thy Savior's love, will make thee, out of love to his love, hate sin, and so abstain from it indeed: And abstinence from sin upon this account is high. I know (O soul) you love discoveries of your Savior's love, now then remember this, Its sin, and sin only that can hide love; and if thou rememberest that, thou wilt abstain from sin upon a principle of love to love; and if thy principle be such, thou wilt not have any cause to be cast down, or disquieted about it.

CHAP. 13.

Satisfaction to cast down souls troubled about the sin against the Holy Ghost.

SAtan makes some souls dejected, fear they have sinned unto death, &c. the sin against the Holy Ghost; and many souls cast down, are perplexed with this fear: Now I shall seek to remove this fear, and to satisfy dejected souls in this case by the proposal of these particulars.

First, Its very uncertain what this sin is, I think none can exactly define it, and few can well describe it; now its strange that thou shouldest fear (more strange that any should conclude) themselves guilty of such a sin, the knowledge of which is so uncertain.

Secondly, It is very certain many souls (especially dejected ones) take that for this sin which is not. Its true in a sense, every sin is a sin against the Holy Ghost (for he is God even as the Father, and the Son; ) but tis as true, every sin (which is so accounted) is not the sin against the Holy Ghost, of which the Scriptures speak, as unpardonable. Two sins I find eminently urged by dejected souls against themselves, as the sin against the Holy Ghost; that is to say:

• 1 Sinning against clear light, and Conscience.
• 2 Sinning against taste of love, and experience.

But certainly, tis possible for a Saint to commit sin of both these kinds, and yet not to sin the sin against the Holy Ghost. I do make no doubt, but David's sin (in the bed-business of Bathsheba ) had both these ingredients; It cannot be doubted but his light was clear, (that Adultery was a sin) and not to be committed; the express letter of the Commandments (which David was well studied and skilled in) forbids it; and for sinning after sweet experiences, who doubts it? David had sweet experiences of God, when he was delivered from the Philistines, Psal. 56. and from Soul, in the cave, Psal. 57. yea, and he composed a special choice Psalm upon each occasion, therefore he stiles them Michtams, i. e. golden Psalms, and yet it was after all this that he fell in that foul business. I might instance in Peters Case (which seemed, and in a sense did exceed David's ) and in the case of others, and yet none ever charged them with the sin against the Holy Ghost; so that tis clear many are mistaken in this sin, and why mayest not thou be mistaken (oh soul) who fearest it?

Thirdly, There are some souls who are not at present capable of that sin; my meaning is, that cannot possibly (at present) be charged with it, as now; such as are not very highly enlightened, such as have not had any great or high income of joy and sweetness, such as have not been eminent; and long professors. All Divines conclude, that a person sinning the sin against the Holy Ghost, must be supposed to be;

• 1. One much enlightened
• 2. One who hath tasted of the heavenly gift, and the joys of the Holy Ghost; yea and
• 3. One who hath been some famous and forward Professor.

Now, alas poor soul! thou criest out thou art but a babe, a novice; one who knows little, and hast tasted less; one who hath small light, and weak life, and no joy or comfort at all; one whose highest degree of knowledge, is, but as yet a beam, whose greatest income of joy, is but a drop; who art a stranger to tasting of the heavenly powers, and the world to come; and who yet art no forwarder, then humbly to profess to desire to fear Jehovah, and to love Jesus. Thou dost often sigh these sayings, and seal to them as true; and this may secure thee, from being guilty of the sin against the Holy Ghost, since at present thou art incapable of that sin. But,

Forthly, The soul guilty of this sin cannot be troubled for it, (at least) so as to desire to repent of it, and to have Christ to pardon it. Thy fear, thy trouble, thy disquiets (O soul) argue thou art free from this sin, for wert thou guilty of it, thy heart it would be hardred, and could not desire to repent; thy Conscience, it would be seared, and no way disquieted for it; yea and thy desires would be dead, so as that thou wouldest not pant after Christ, nor the Spirit; thy very fears, and disquiets, should answer in this case themselves, they could not, would not be in thee, if this sin were committed by thee; a senseless and troublelesse soul ever goes along with this sin, and therefore know this.

Fifthly, None can be guilty of the sin against the Holy Ghost, but such as

First, totally fall away from both Practice and Profession of all godliness, and Religion, as tis, Heb. 6.6.

Secondly, Directly do despite unto the spirit of grace, as tis, Heb. 10.29, and

Thirdly, Such as do directly and plainly, and professedly oppose, and speak evil of the ways of Christ, which sometimes they professed.

Now tell me (O soul) and beware of false witness against thyself.

Quest. First, Art thou totally fallen away from both the practice, and profession of godliness? Dost hold no points of Faith? Dost do no acts of Religion? Dost make no profession of Jesus Christ?

Answ. Surely I hear the say, I desire to believe, and the Lord help my unbelief; I desire to walk exactly, to have a good Conscience to God and man; and this profession I make, that if I know my heart, I desire to worship the God of my Fathers, according to that order of the Gospel, which many count and call Heresy; well then (O soul) thou art not totally fallen away, which yet thou wouldest be, if thou wert guilty of the sin feared. But,

Quest. Secondly, Say soul (and do not eclipse the truth of God's grace in thee,) Darest thou do despite to the Holy Ghost?

Ans. Surely I hear thee answering, I tremble at the thought thereof, I would not for ten thousand worlds, speak the least evil of that good Spirit; I am so far from despiting him, that I do earnestly desire him, and wait for him. Alas! this (O soul) would not, could not be, wert thou guilty of this sin. Then,

Thirdly, answer (O soul) Dost thou oppose godliness? [Quest.] What dost, or darest thou persecute such as desire to walk with Christ, &c?

Answ. Is not this thy reply to this; That thou rather pittyest thyself, for not being so forward as others, then persecutest them for being before thee? Yea, thou art so far from opposing those that are godly, that thou wouldest (if Christ would help thee) suffer any persecutions rather then leave off thy endeavor to be godly.

Now certainly (O poor dejected soul) thou art not guilty of the sin thou fearest, for if thou wert, thou wouldest fall away wholly, and speak evil of the Spirit directly, and oppose godliness professedly! since these things do ever accompany that sin against the Holy Ghost. But,

Lastly, there have been precious souls, who sometime feared their sinning against the Holy Ghost, and yet have afterward enjoyed the sealing of the Holy Ghost; Mistress Drake, Mistress Wight, and others of late have brought forth this experience fully to light; that souls who have sometimes questioned their sinning unto death, have yet found the Spirit sealing them up to life; and Mistress Drake breathed out (a little before her death) this comfortable counsel, Never let any despair, how desperately miserable soever their case be. Wherefore then, rouse up thyself (O dejected soul!) thou who now fearest the sin against the Spirit, mayest ere long boast of the seal of the Spirit. Trust thou in Christ, for thou shalt yet praise him, for joy and assurance given in by that Holy Ghost, against whom at present thou fearest that thou hast sinned.

CHAP. 14.

There remains yet one Case more, which being spoke unto, puts an end to this Section.

NOw this Case is, the fear of falling away after all. Many a poor soul which is satisfied (it may be) for the present in its state, yet questions it for the future; Oh! say some souls, we fear we shall never hold out, many have gone farte, and yet have perished at last, for want of perseverance; indeed this is usually the last trouble of dejected souls, and in this, as in a last refuge they shelter their fears. Suppose, say they, our case be now as good as the Angels at first, as good as Adams in Paradise, yet Adam fell, and Angels fell, and we fear the like.

Now unto these souls I would offer these particulars, in order, to raise them from under this dejection.

First, Blessed is the soul that feareth always; The soul standeth surest while it trembleth, the Apostle adviseth him that standeth, to take heed least he fall. And the way to stand, is not to be high minded, but to fear; as it is, Rom. 11.20. Many had never fell had they ever feared; Peters presumption was his failing, and the cause of his falling; security exposeth to falls, but fear preserves. Christ may therefore suffer thee to fear,, that he may sanctify that fear unto perseverance. But,

Secondly, Though you fall, yet you may rise again, as tis, Micah 7.8. Its one thing to fall in part, another thing to fall in whole; the Spouse, slept, yet her heart waked, Cant. 5.2. Peter fell, but he was raised up again; many a man hath stumbled, and yet not fell flat on all four (as we say) and many a Saint hath, and may fall a while, and yet not wholly fa •• away, Besides, consider

Thirdly, The promise is to restore you; Christ will heal our backslidings, and love us freely. Hos. 14.4. and its his work, as well to raise us up after conversion in case of d •• linings, as to raise us before conversion from the grave of death. Its a command, that we should restore one another in case of falls, Gal. 6.1. and surely that which Christ bids us to do, himself will do much more. An obligation lies upon him, and its his Fathers will that he should lose none, Joh. 6.39. And surely if Christ should not restore you, he should lose you. Therefore,

Fourthly, Know your state in regeneration, is surer then that of the Angels, and Adam in creation. They were their own Keepers, but Christ is yours; they stood upon their own legs, but you are held in Christ's hand. Suppose them great ships, and yourselves but little barks; yet a bark fastened to a rock in Harbor, is safer then a great ship at sea. Suppose two Children, the one bigger going alone, the other lesser, but in the Fathers arms, that which is in the Fathers arms is surer, then he which is upon his own legs: Why, the case is yours (Believers) you are in the arms, the bosom of the Lord Jesus, &c.

Lastly, There are sure grounds of your perseverance; mind them, draw comfort from them, and be not cast down,

Obj. But alas! what grounds have I to build my perseverance on? I have little knowledge, less faith, least assurance; I have many corruptions, more temptations, most rubs, &c.

Ans. Your way is not to look upon yourselves, but upon your Savior; he is the Rock that is higher then you, and on him you are safe.

Five grounds there are (amongst others) upon which you may build your belief of perseverance.

First, The unchangeable love of God; he loves you with an everlasting love (therefore he called you, as tis, Jer. 31.3.) He is unchangeable in his love (therefore he will not consume you, Mal. 3.6.) Christ's love to you is (as himself) Yesterday, today, and forever the same. Having loved his own, he loveth them to the end, as it is, Joh. 13.1.

Secondly, The everlasting decree of God; this foundation of the Lord abideth sure, and it hath this seal, The Lord knoweth who are his, 2 Tim. 2.19. Divine decrees alter not, God will not cast off bis people whom he fore-knew, Rom. 11.1. for whom he fore-knew, them he predestinated, Rom. 8.28. and his purpose according to election shall stand, Romans 9.11.

Thirdly, You have in you an immortal seed; you are borne again of God, and your seed remains, 1 Joh. 3.9. Certainly that which is borne of the Spirit, is Spirit; as that which is borne of the flesh, is flesh; Fleshly births may die, but Spiritual births will live.

Fourthly, You have a sure promise, Jerem. 32.40. God promiseth to make an everlasting Covenant. So likewise, Joh. 4.14. The promise is of a Well, springing up to everlasting life. Yea, God's promises in this particular are surer then the Mountains, then the ordinances of heaven. These things shall pass away, but not these promises; as it is, Isaiah 54.10. Jer. 31.36.

Lastly, You have an Almighty power to keep you; Suck that sweet place, 1 Pet. 1. Blessed be God the Father, who hath begotten us again to a lively hope, to an inheritance reserved for you in heaven, who are kept by the power of God unto salvation, verse. 5. There is a power, and that power is the power of a God, and this is put forth in keeping of you.

So that now, you having so many grounds of perseverance, why should you doubt, and be dejected? Your perseverance doth not depend upon your own power (which is mutable) but upon Christ's promise (which is immutable) He hath promised to give you eternal life, and that you shall never perish, neither shall any pull you out of his hand, and his Fathers, as it is, Joh. 10, 28, 29.) now faithful is he that hath promised.

Obj. Oh! but though none can pull me out of Corists hand, I may cast myself out; and so Christ may leave me to Satan, and I fall away.

Ans. Thou art deceived (oh dejected soul!) if thou think, that Christ will permit thee to do that which he'l not permit Satan; albeit the Child would fall out of the Mothers arms, yet she'l not let it. Christ will uphold thee by the right hand of his power, so as that albeit thou of thyself (because of thy fickleness wouldest fall) yet he (because of his faithfulness) will not let thee.

Object. Nay, but yet I read of the falls of many a Saint, David, and Solomon, and Peter, and others stronger by far then I, have fallen, &c.

Answ. True, but they were restored again; though they fell, yet they did not fall away; Christ raised them, and he will also raise thee: For he hath promised to heal backslidings; ( i. e. falls after love and light) and to love (notwithstanding) them freely.

Object. But the Apostle saith, Its impossible for those who were once enlightened, and have tasted the heavenly gift, &c. if they fall away to renew them by repentance, &c. Hebrews 6.4.5, 6.

Mind these things to clear this place (O sad soul!)

Answ. 1. The Apostle doth not say positively, that such as were enlightened, &c. might fall away; he only supposeth it, If they do, saith he, ver. 6.

Quest. But if it might not be, why doth the Apostle urge it.

Rep. As a Caution to make them careful. It was impossible that Hered could kill Christ in his Infancy; yet Joseph is forewarned upon such a fear to fly. Matthew, 2.13. And albeit it be impossible for such as ere indeed enlightened, and have savingly tasted, &c. to fall away; yet such a thing may be urged to beget a holy fear, to make the soul diligent, and to keep it from being secure. But,

Secondly, It is common for Hypocrites (after such inlightenings and enjoyments, which are but common and general) to fall away; but its impossible for Saints, and such as are sincere, and truly gracious. Here is nothing spoken but what an Hypocrite may have, and that such may fall away is not denied; but what is this to a soul truly believing, and sincerely united to Jesus Christ? Though a Shadow may perish, what is that to the perishing of a substance? Do not dispute thyself (O soul) into doubts, rather receive satisfaction; Christ will not lose any that are given to him: Its his Fathers will he should not (as he saith Jo • . 6.39.) And surely he'l be faithful to his Father; Oh therefore, be not thou fearful of falling, but if thou wilt fear, let it be with a fear of diligence to keep thee from security; let it not be with a fear of diffidence, to fill thee with sorrows. Christ, who in no wise would cast thee off, when thou comest, will in no wise lose thee, now thou art come. If thou wander, he'l seek thee; if thou fall, he'l raise thee; yea and what ever may be thy fears, he'l uphold thee in his Grace, even to the Grave; and besides; he'l raise thee up again at the last day.

Thus have I passed through those particular Cases which I proposed to myself to resolve. But alas, all that I have said, is but dead, unless Christ quicken it.

READER; pray over these conceptions, that a spirit of life may come into them; that they may so quicked dejected Souls, that they may arise, and say to themselves; Why are we cast down, and why are we disquieted? Let us not give way to our fears and sadness, but exercise our faith and patience; for we shall yet see God as the health of our countenance, and as our God. But these things are more fully to be spoken unto in the following Sections.

CHAP. 15.

Cure for Souls cast down by remainder of corruption.

HAving past through the particular cases of dejected souls, I thought it not amiss to add by way of supplement unto them some other; I remember I touched upon eight grounds of Spiritual dejection, and least upon the mention of them any soul should be troubled, I shall offer some things to satisfy such who is, or may be cast down about them; so that as in the former Section I endeavored to satisfy the particular fears of dejected souls; I shall in this, endeavor to cure the general causes of all dejection.

Divines know there is a difference between a Cause, and a Case, the one is the bitter seed, the other the sower fruit of dejection: Now as I have said something to the one, so shall I likewise speak a little to the other.

To begin then in that order in which I prepared them.

The first cause of Spiritual dejection was the remainders of corruption, this indeed is the root, and ground of all dejections. And in order to the Cure of a soul cast down, in the sight and sense of remaining corruption, I shall lay down these considerations.

First, Consider that the work of Christ upon the soul doth not in this Life altogether destroy sin; As long as the soul is in the body, there will be sin in the soul; even Paul had a body of sin and death in him, and till death destroy the body, thou must not look to have sin altogether dead in thee. This is granted by all, and why should it be questioned by thee, O dejected soul!

Secondly, Consider remaining corruption will work one time or other; A Dog though in a chain will bark, and sometimes bite too; a man cannot carry fire in his bosom, but sometime or other it will heat him, if it do not burn him. Thou criest out (O dejected soul) that they remaining corruption doth oft disturb thee; but why shouldest, or how canst thou expect the contrary? While thou dwellest in this house of Clay, that Dunghill will annoy thee. But,

Thirdly, Remember corruptions groaned under as a burden, are rather a ground of rejoicing then of dejection; for, First, it argues a life of bolinesse, to feel a weight in sin; Dead men feel no weight be it never so heavy: and, Secondly, it argues an activity of life to groan; Many souls rather glory in, then groan under a weight of sin, but it is a special mercy thou art not as they are.

Fourthly, Believe it (O soul) Jesus Christ doth sympathize with thee under this thy burden: While thou groanest under, and art cast down at the sight of remaining corruption, thou art the object of Christ's compassion. It is a good plaster for any sore, to consider the pity of our Savior: Christ pities thee (O poor dejected soul) to see thee laboring, and groaning under the remainder of sin, Heb. 4.2.

Fifthly, Consider remaining corruption shall never ruin thee: As the remaining Canaanites did not, could not ruin Israel in the promised Land; so neither shall remaining corruption ever ruin thy soul. Could corruption ruin thy holiness, joy, salvation glory &c. thou mightest be much dejected indeed; but that it cannot, shall not do. Thy holiness, thy joy, thy salvation, thy glory, &c. are all safe in the impregnable bulwark Christ's hand, (which is the infinite power of God) and though corruption remain in thee, it shall never ruin these.

Sixthly, Consider Jesus Christ died to redeem thee from the remainders of corruption: And do thou act thy faith on thy Savior's death, for thy sins death; the virtue of his death remains, to keep under corruption from having dominion. It is thy duty, and let it be thy care and endeavor, to go to Jesus Christ for strength against, and victory over thy remaining corruption; therefore up and be doing, that is, believing. Do not sit solitary (as one cast down) to see some remainders of sin. Suppose (O soul) you had seen some gallant Captain rescuing a person, or place from the power of some potent enemy, by breaking the strength and power of the Enemy, and by taking up his abode in some Castle near the place. Suppose after this, there should appear some scattered Parties, should the person or place be dejected at the remainder of a routed adversary, should not they rather go to their Conqueror and Captain, and entreat him to suppress those remaining forces? Bear up (O cast-down soul) the case is thine, Christ the Captain of thy salvation hath routed the main body of sin upon his cross, and spoiled corruption of his chiefest strength; he hath set up a garrison in thy soul, and put in a party strong enough to repel, and keep under the remaining forces; O go to him, stir up his Spirit to come forth, and to bring thy Conquerors sword to check and suppress thy tumultuous enemies; I mean, to lift up thy Savior's cross against thy corruptions. And believe it (soul) there is a virtue still in that Cross, to keep the remainders of corruption under. Be not therefore cast down, but believe; and if thou by the Spirit (whom Christ hath put into the garrison of thy soul) do go forth, and mortify sin, thou shalt live, and it shall die at last.

CHAP. 16.

Cure for Souls cast down by falls into sin.

THe second cause of Spiritual dejection was (as I mentioned) falls into sin: This casts down the soul, that the remainders of corruption do not only work, but that sometimes they prevail; sometimes the soul is actually overtaken with sin, and falls it may be, into some foul fact; now this causeth casting down: to cure which, I shall speak something in particular, when I have premised this one thing in general, viz.

It must be confessed it is sad to fall into sin; After the soul hath been in Christ's arms, to fall into the pits of Satan (for so sins are) must needs go to its heart; indeed it goes to Christ's: He is offended really, and mightily, that any souls who have tasted his grace, in pardoning past sins, and known that such a pardon cost his blood; I say, he is offended, that such should afterward commit, or fall into any sin, but yet, all things weighed, there may be much, yea and enough said to cure and comfort a soul dejected, because of falls into sin after grace. As,

First, Such a thing (as this) is consistent with grace. This is that which causeth the dejection of such souls as fall into sin, that they are thereby drawn to doubt the truth of their grace; for say they, surely had we been ever really and strongly wrought upon, we could never have failen into such and such sins.

But yet, these souls should do well to remember, that Sampson fell again, and again into the same sin of wantounesse, and yet he is in the Catalogue of the children of Abraham, and reckoned up amongst the worthy believers ( Heb. 11.) Its the opinion of many holy, and wise persons, that David fell more then once into the sin of lying; and that therefore he prayed to be kept from the way of it, Psal. 119.29. I mention not this to countenance (much less to encourage) presumptuous desperate sinners, but only to cure perplexed and dejected Saints; ye are deceived (O ye dejected souls!) if you think your falls into sin be inconsistent with grace.

Secondly, Consider, falls into sin are not falls from salvation; The Covenant of Grace is not made null by thy fall (O cast-down soul!) though Israel have played the Harlot, yet Christ remains a Husband. God did expressly say, though thy children sin, and though I visit their sins with a rod, yet my Covenant will I not break, Psal. 89. Peradventure (O soul) thou art cast down, as thinking thy fall into sin hath cut off the band of the Covenant, but thou art mistaken. Yea,

Thirdly, There is a special salve prepared for this sore, a particular cure for this cause of dejection, viz. Promises of pardon after falls into sin; ILE HEALE BACK-SLIDINGS, Hos. 14.3. Surely that supposeth falls into sin after grace (for what else is backsliding?) and that directly proposeth pardon, and healing to such souls. Return ye backsliding children, and I will heal your backslidings, Jer. 3.22. Mark (O dejected soul) Christ calleth thee to return, and he speaks to thee as to a Child still (notwithstanding thy falls into sin) therefore be thou advised to arise, and to go to him, urge him with his promise, and he'l make it good: Neither is this my advice, but the advice of the Lord. Hear him in Hos. 14. O Israel, return unto the Lord thy God (mark it, thy God still) for thou hast fallen (see soul how he points at thy state) by thine iniquity. Take with you words, and turn to the Lord, and say unto him; Take away all iniquity, and receive us graciously.

Rise up therefore and obey this command, and counsel, and certainly in this case thou wilt find cure and comfort.

CHAP. 17.

Cure for souls dejected about the Covenant of Grace.

I Said, that ignorance of the Covenant of Grace, was likewise a cause (and a chief cause) of Spiritual dejection; and therefore I hinted in the use of the first Section advice to study it; I shall briefly offer something to this here, for many times dejected souls cry out, They are, and may be well cast down, for alas they are not in that Covenant. Were I in the Covenant of Grace (cries the dejected soul) I could rejoice, but alas, I doubt it, and therefore I am dejected. Alas, I find many things in that Covenant promised, which indeed I could wish; but alas! I want, and how can I think I am in the Covenant, when I have not the things promised in it in my own soul, &c. But let me entreat thee a little to consider these particulars in order, to cure this cause of thy dejection.

First, The things of the • ovenant are not wrought all together; there are many particulars promised, as fear, new spirit, tender heart, &c. each of which is wrought in its time and order. It is true, the general root of all these is given to the soul, viz. The Divine nature; but yet the particular branches spring up in their season. Thou wouldest see all (O soul) but thou must stay the time, and thou shalt.

Secondly, Neither is any one particular perfectly wrought at once; a soft heart is a thing wrought by degrees, and to have the Law written in our hearts is business of time; it is a long Copy, which Christ's Spirit is writing a long time: As we are always learning, so that is always writing. Thou (O poor soul) wouldest have all together, and at once, and in truth who would not be glad (if it might be) to have it so; but we must wait, for this work is not the business of a day, but of our whole life.

Thirdly, Christ knows who are in Covenant though we do not; He is the Mediator of it, and he may see, and know that thou art in that Covenant, though thou do not. The Father, who hath made a Purchase in his own name, and his Childes, may, and doth know the Child to be in the writing, though the Child do not: Christ your Father made the Covenant (in the purchase of his Blood) on your behalf, and so knows thy name to be in it, though thou cannot see, nor read it there, by reason of thy infant age, and condition of Child-hood. But,

Lastly, Suppose it as thou fearest, take hold of the Covenant now.

• 1 It is a free Covenant, reached out to poor sinners upon terms of grace, Free Grace, rich grace, and not upon works, or qualifications: It promiseth all things, but it requires nothing but acceptance.
• 2 It is a full Covenant; it extends to all sins, original, actual, great, little; to sins of ignorance and infirmity; to sins of presumption and obstinacy.

I say therefore, Arise (O cast-down soul) God in the Covenant of Grace calls to rebels, and saith, Let them take hold of my strength, that they may make peace with me, & they shall, Esa. 27.5. He calls everyone to come, to incline his ear, and saith, He'l make an everlasting Covenant with them, even the sure mercies of David, Isa. 55.1, 2. It may be thou thinkest that thou hast stood out too long. (It is true, a day is too long to be out of Covenant with God) but yet it is not now too late. To day if you will hear his voice; O therefore close with the Covenant now, and do not lie cast down, and dejected with fears, that thou art out: But arise, and come in, for now (in these Gospel times) even the Strangers, and Eunuch (debard in the times of the Law from the Congregation) are invited to take hold of the Covenant, and there are promises to this purpose made unto them in Esa. 56. to which place I refer thee for a further cure in this case.

CHAP. 18.

Cure for Souls cast down upon indisposition to duties.

INdisposition unto good duties is oftentimes a cause of dejection; and by reason of it some are cast down, as conceiving it inconsistent with a life of grace, and acceptation with God.

Now to cure this, I shall apply these particular Plaisters.

First, Life and indisposition may consist together; Every living man is not lively always: Even the Spouse of Christ was sometimes asleep, Cant. 5.2. Even David himself cries out of straitness of heart. It is possible thy soul may sometimes be as a Ship at Sea, without a full and fresh gale; I may speak it I think, as an universal truth; Never was any Saint disposed to duties at all times alike; and why shouldest thou be cast down at the common Lot, and condition of all Christians?

Secondly, It is a mercy thou art not quite dead to duty. Many a soul is stark dead to prayer, stark dead to the Word, &c. and it is Free Grace, thou art at worst but indisposed, better is the crawling Snaile then the dead Elephant; And it is a more blessed state to be a creeping worm (though with much indisposition) in the way of duty and life; then a skipping heart (though with much agility) in the way of sin and death.

Thirdly, Though thy indisposedness be sad, yet thy trouble for this is sweet. Blessed is the soul that mourns for disposition to evil, and indisposition to good. Time was, when thou couldest live, and not be troubled at a total neglect of duty; it is a mercy that now thou lovest it so well, as that thou art grieved that thou canst do it no better. But,

Fourthly, Consider thy acceptance with God doth not depend upon thy doing of duty, nor upon thy liveliness and disposition in doing; no, it depends solely upon his grace. You are accepted in the beloved, as it is in that precious place, Eph. 1.6. Both thy person (notwithstanding its faults) and thy performances (notwithstanding their failings) are always accepted in Christ, he hath made us accepted in the beloved; mark it, it is not thou, but God that makes thee (I say, MAKES thee) not thyself that makest thyself accepted; yea, and this is in the Beloved (not in our duties, or dispositions) but in the BELOVED, i. e. in Christ Jesus. I tell thee, poor soul, couldest thou do well, and with never so much life and disposition out of Christ, it were nothing. And contrary, though thy doings be poor, thy disposition poor, all poor, yet thou and all thine are accepted IN THE BELOVED.

Fifthly, It is the office of Christ to present all thy performances to God, and to procure acceptation in his blood. He takes away all thy failings, and indispositions, and he presents all to the Father well. Duties go never from Saints to God as they come out of their own hands, but as they go through Christ's.

Lastly, Christ (O dejected soul) will cure thy indisposedness; He'l enlarge thy heart, and enliven thy spirit, and then shalt thou not only walk, but run the way of his Commandments, when he shall enlarge thy heart, as it is, Psal. 119, 32. The Spirit is a Spirit of life, power, sweetness, enlargement, and this Spirit he hath promised.

So that these things sucked by meditation may afford cure, and comfort to thee (O dejected soul) who art cast down under the sense of indisposition to duties.

CHAP. 19.

Cure for Souls cast down upon want of incomes.

BUt alas, says some other soul! I do, but in vain; I do not complain of indisposition to (though I might urge that) but of want of income in duty. See the thing as it is stated, Sect. 1. cap. 9. I confess, it is sad to be as the parched ground, always gaping, and never to have drops from above. But yet (O soul) let me entreat thee to mind a few things in this case.

First, Divine income is not always the same; Peradventure thou hast not so much now as formerly, it may be so; for,

First, God gave thee much at first to encourage thee, as a beginner; which he doth not always to all. Vsually, it is in God's House as it is in ours, at first coming of a Servant, the Master is a little more familiar then afterward. At first coming God might give much to welcome thee, and to engage thee, but now thou hast been long in his house, he minds thee as much as formerly, though he hint it not so often. Besides,

Secondly, God may with-hold incomes to try thee, whether thou servest him for LOVE, or for the LOAVES: Many serve Christ not for himself, but for themselves; rather for the penny of income, then for respect to him. Now Christ may with-hold incomes to try thee, and therefore be not cast down for want of them, lest thou give him ground to suspect thee; but consider,

Secondly, It is Christ's Prerogative (if he will use it) to make us serve for nothing. The Psalmist speaks it to the Kings Daughter, of Christ, He is thy Lord, and worship thou him, Psal. 45.11. He must be worshipped as a Lord, because of his greatness, though he should not give any income, or wages. Yet,

Thirdly, He doth wait to give income in its season. There are times when incomes will be most sweet, and Christ doth wait for those times: Christ said to his Mother, Woman, what have I to do with thee, Joh. 2. He knew there would by and by be a fitter season to do that which she desired, then at that time; your time (said Christ) is always, my time is not yet come, as it is, Job. 7, 6. O remember (dejected soul) Christ waits to be gracious; his income shall be when fittest for thee.

Fourthly, It will argue a choice frame of spirit in thee (and therefore I mention it, to press it on thee) to do duty, notwithstanding thou want income. To work without wages, argues a love to the Master we work for; a mercenary spirit will do for pay, but a gracious child-like spirit will pay its self in its doing, and continue praying, hearing, receiving, &c. even without any income. But,

Lastly, To cure thy dejected soul, who art troubled for want of income; Know, that in Heaven thou shalt have income for all. The Master called the Servants at the evening, and gave then, to each his penny. O consider thou shalt ere long have income to the full, when thou shalt enter into thy Masters joy; when thou shalt rest from thy labors, thy income shall follow thee; when thou shalt come to Abraham's bosom ( and there thou shalt come, dejected soul, as poor a Lazarus, as thou art ) then thou shalt have every prayer, every sigh, every groan come to remembrance, and say, now thou hast all that which we went out for.

Rouse up therefore, O cast-down soul, God is a good Master, you shall not labor in vain: Be not dejected, but be steadfast, immovable, always abounding in the work of the Lord, for as much as you know your labor is not in vain in the Lord, as tis, 1 Cor. 15. last. why then should you be cast down for lack of income.

CHAP. 20.

Cure for Souls cast down upon insultation of Satan and enemies.

I Remember another cause I mentioned of dejections, was the insultation of Satan and enemies; many souls are dejected at this, that Satan (and his instruments triumph over, as it is at large shown before.

Now to cure and comfort those, let me entreat dejected souls to mind, and remember these ensuing things.

First, Satan will insult without ground: He'l say to David, Where is his God, and he'l but if to Christ, concerning his being the son of God. Satan is an impudent enemy, who will brag, and triumph against a soul for nothing. It is the nature of a Dog to bark, a Lion to roar, a Wolf to howl; and it is the nature of Satan to insult: Be not therefore cast down at it.

Secondly, Though Satan insults, Christ is a friend, and loves us still; even at that time that Satan insulted, and buffeted Paul, Christ's grace was sufficient. Should the Child be cast down for the insulting of the Groome, or the Scullion, when he is beloved of his Father, as his Heir? What, though Satan say, Where is thy God, thy hope, &c. mayest not thou (O soul) say, My God, and hope is in Heaven still. All the Devils in Hell, and men on earth, shall never, can never separate between thee and thy God; neither Principalities, nor Powers, nor Life, nor Death, nor anything can separate, &c. Triumph (O soul) in that, Rom. 8.35.37. though Satan insult, be not thou cast down.

Thirdly, The time shall come, when thou shalt tread upon thy insulting enemy, and when he shall be ashamed for all his insultations. Remember (O cast down soul! ( the God of peace will (though thou canst not) and that shortly, tread down Satan under your (even thy) feet, Rom. 16.20. Christ will take thee by the hand, and own thee in the presence of God, Angels and men, yea and Devils too; And then thy enemy (Satan) shall see, who said where is thy God, even then he shall see thy God as thine, and be confounded for all his insultation over thee.

Lastly, (for wicked men,) who now it may be deride and scoff at thee, be not dejected for them. Because the day will come when they will wish they were as thou art. When they shall as much admire at thy happiness, and wisdom, as now they sleight thy state, and thoughts; when God shall bring thee forth to light, and thou shalt behold his righteousness. Then shall all thy enemies see it, and be ashamed, which said where is the Lord thy God; Then shall they lick the dust like a Serpent, and shall fear, not only because of the Lord our God, but also because of thee, as it is in that Excellent Scripture. Mich. 7.9.10.17. which scripture if thou read seriously and act faith upon. I dare assure thee of cure for this cause of dejection: viz. insultation of Satan and enemies.

CHAP. 21.

Cure for Souls, cast down upon corporal Afflictions.

SPirituall dejection is sometimes caused by corporal affliction: A sick body doth in some persons make a sad soul. When Hezekiah was sick, and had received the sentence and message of death, he turned to the wall and wept; And the thoughts of the dying of his body, produced dejection in his soul. Thus indeed it is oft with others. Now to cure this cause of dejection, I shall not need to be large. Only take a few ingredients, which mixed together, and applied, may serve in this case to raise the dejected Spirit.

First, Consider the great ground of this dejection is a deceit. Afflicted souls interpret affliction amiss, and therefore are cast down. They take every whipping to be an effect of anger, whereas its a sign of love. Your Father (O dejected soul) in your sickness is sweet. He makes thee sick in thy body, to cure some disease in thy soul. He doth not afflict thee willingly. It is only that thy spirit may be well, that he makes thy body ill. You have had fathers of your flesh who corrected you, and ye gave them reverence: should you not much rather be in subjection to the Father of spirits & live? Heb. 12.9. This is spoke in reference to affliction. By this chastisement, God seals up child-ship. Do not despise therefore the chastenings of the Lord, nor be not dejected (for the word will bear this translation) when thou art (by sickness) rebuked of the Lord, Heb, 12.5. Its a fault in the chastised child to be dogged; and its a failing in thee (O soul) by reason of corporal affliction, (which is but a fatherly chastisement) to be dejected. Besides,

Secondly, Your father knows your frame: He knows what you can bear, and he'le lay no more upon you, then your strength can master; The Lord will not always chide, neither will he keep his anger forever ('tis spoken of affliction, by diseases as seems to be hinted verse. 3.) But as a father pitieth His children, so the Lord pitieth them who fear him: for he knoweth our frame, he remembereth we are but dust. As for man his days are but as grass, as a flower in the field so he flourisheth, Psalm. 103.9, 13, 14, 15.

Mind this (O thou sick and sad soul!) thy father knows thy frame, he minds thou art but dust, and he pittyes thee in all thy affliction, which he lays upon thee: Yea, he sits by, and makes all thy bed in thy sickness, as tis Psa. 41. And he maketh sore, and bindeth up; be woundeth; and his hand maketh whole, as it is in Job 4 18. that is spoken of sickness too. Christ (if he will) can make thee whole: And certainly, if thou couldest believe, thou shouldest see his glory, as tis Joh. 11.40. Hath he not said enough to make thee say (as David said) I shall not die, but live, to declare the works of God, The Lord hath chastened me sore, but hath not given me over unto death, see that place, Psalm: 118.17, 18. O bear up dejected heart, though thou be sick, yet thou mayst recover; and go up to the house of God, where thou mayest praise him for health restored to thee; and say, Bless the Lord O my soul, and all that is within me bless his holy name, who forgiveth all thine iniquities, and healeth all thy diseases.

Quest: Prethee mind this, and say, doth it not speak to thy dejection?

Answ. No wilt thou say, I would bear sickness, but that I fear death. This thought, I shall die, is that which casts me down.

Reply, 'It is true, I think (and I know) here is the bottom of the doubt, and dejection, to speak therefore to it directly.

I will grant it, thou shalt die (though it may be not now) but suppose I say now, even now, thou shalt die, yet consider these things, and thou needest not be dejected.

First, Christ came to deliver thee from this fear. Its the fear of death, that doth more deject, then death itself. Now remember, Christ came to free thee from this fear: For as much as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the Devil, And (mark it) deliver them, who through the fear of death, were all their life time subject unto bondage, Heb. 2.14, 15. Consider, Christ hath destroyed him that had the power of death, the Devil, and hath delivered thee, Couldest thou believe this (and why shouldest thou not?) thou mightest triumph. But

Secondly, Christ hath took away the sting of death. Death is a Be (having the honey of deliverance from this vile body, &c.) but it hath no sting. For what saith the Scripture: The sting of death is sin, the strength of sin is the law, but thanks be to God, who giveth us the victory through our Lord Jesus Christ, go thou to that glorious chapter 1 Corinth. 15. and read it. O thou! that art dejected with fears of death.

Thirdly, Christ will be with thee in that hour thou fearest. Thou shalt not die alone, for though all thy friends shall leave thee, yet will not Christ. This David knew, for speaking of his shepherd (and who is the shepherd but our Lord Jesus, as tis Hel: 13.20.) He saith, although I walk through the valley of the shadow of death, I will fear no evil (he needed not) for observe what he saith, THOU ART WITH MEE, thy rod and thy staff they comfort me, Psal. 23.4 Albeit thy relations bid thee farewell, and shake hands, as not being willing, nor able to keep thee longer company, yet Christ will not leave thee, nor forsake thee. In truth, in life, nor death, he'le never do that, as tis Heb. 13.5.

Fourthly, Death shall be no death to thee. A change it will be, and that from worse to the better, but its not a death. Did not Christ say it? Whosoever liveth and believeth in me, shall never die, yea though he were dead, yet shall he live, John 11.26. Thou must not call that death, which the Scripture calls but sleep. The Scripture speaks of the dead in Christ, that they sleep in Jesus, 1 Thess: 4.14. And she is not dead but sleepeth; and our friend Lazarus sleepeth. Now why shouldest thou (O soul) who art weary, be cast down with the thoughts of sleep.

Fifthly, Christ hath sweetened death for thee. He hath layne in the grave, and so honored, and softened that bed unto believers. Would any child be afraid to lie in its mothers bed? Is it not an Honor, to lie down in the same bed in which the King of glory lay? Art dejected (O soul) to go into thy Savior's Sepulcher? what art thou cast down with the fears of gain? to die is gain, said Paul: Philip. 1.21.

Sixthly, Christ will raise you up again: He hath said so, and if he should not, he would not only break his own word, but disobey his fathers will; neither of which he'l do. This is the fathers will, who hath sent me, that of all which he hath given me, I should loose nothing, but should raise it up at the last day. This Christ spake once, yea twice (and pray mark it well) John 6 39, 41. Christ (O soul) will raise thee up again. Should the child be afraid to go to sleep at night, when his Father promiseth to raise him up in the morning? Christ hath promised to raise up your bodies again: yea, and he hath promised to give you a new spirit into the bargain, for tis sown a Natural, but raised a Spiritual body.

Put all this together (O thou dejected soul) and tell me now, What cause hast thou to be cast down with the thoughts of death? May not these considerations cure that cause of thy dejection? Thou art now troubled with sickness, weakness, pains, &c. but let death come (do not fear it) and thou shalt be cured of all Diseases, yea and which is better, freed from all defilements. Methinkes therefore you should rather desire to be desolved, then fear death, and imitate those who groaned to be unclothed of this earthly house, as knowing they have a better, even a building with God, an house not made with hands, eternal in the Heavens, 2 Cor. 5.1. Go (O cast down soul!) to that Scripture, and thou wilt in it find a Cordial to cheer, and cure thy spirit in this fear.

CHAP. 22.

Cure for souls cast down and dejected by the sense of Divine wrath.

A Little wrath of the Almighty casts the soul very low, even as low as Hell (for what else is Hell but Divine wrath felt?) How many dejected hearts are there that cry out, that the Almighty is angry, that he frowns upon them, and that every wrinkle in his forehead is a grave burying all their comforts. When men smite, God can cure; and when God giveth quietness, who then can make trouble; but when be hideth his face, who then can behold him? Job 34.29.

Indeed, this is a sad cause of dejection, and it puts the soul into a very dejected case indeed, yet it is not incurable; a soul that is cast down by the sense of God's wrath, may be raised, if Christ will help it to mind, and believe these particulars.

First, This case is not singular; even many holy men, and women in all Ages of the world have been in this condition: Company is a comfort even in misery. Thou needest not cry out, O soul and say, Was there ever sorrow like unto mine? Yes, there was, thou feelest thine own pain; but David, Job, Heman, Hezekiah, &c. felt as much (peradventure more) wrath then thou dost; but why do I speak of particulars? When as I remember the Lord had not mercy, but INDIGNATION upon Judah, and Jerusalem (i. e. the whole body of Israel ) threescore and ten years, Zach. 1.12. yea as the body, so the head of all the godly was made sensible of God's wrath, for Christ drunk the cup of his Fathers wrath; it is more then a bad and unsound way of arguing, I am under God's wrath, and therefore I am not God's Child? This way of arguing condemns all God's children, even Christ himself.

Secondly, God's wrath is rather in appearance then in truth; It is a Vizzard, not thy Fathers face that looks so terrible; thy Fathers face is love, all love, only love (fury is not in him) only now he hath put on a Vizzard to scare thee a little, and he'l lay it aside again; he doth but hide his face under that Maske, he'l open it again. In a little wrath I hid my face from thee, Isa. 54.2. Mark it, wrath is but a veil that hides God's face in, it is not his real face, it is but as we say, A copy of his countenance. There is never a black letter in all God's face (especially as to his children) no, God is love, it is his Name, in love there is no unlovely letter. Thou sayest, God is angry; it is true he appears so, but he is not so: As he is never truly pleased with sinners (but is angry against them every day) notwithstanding their conceit; so he is never indeed displeased with Saints whatever they feel, or fear. But,

Thirdly, All the anger and wrath of God is not against thy person, but against thy sin. Suppose thy Child be sick, and wounded deeply, wounded with some bloody gash, or cut, desperately sick of some ugly Disease; thou art displeased, but with what? with his Person? with thy child? No, but with his wound, with his disease: So it is with God, he is only angry and displeased with thy sin, thy corruption, and his rough hand which thou feelest, is but to take away, and purge out that; he is well pleased with thee. Ephraim is a dear still, though God speak against him, his bowels are troubled for him, as it is, Jerem. 31.18. Again,

Fourthly, It is a mercy to be sensible, and sorrowful for Divine displeasure. There is many a hard-hearted wretch in the world, that slights God, that makes a mock of sin, and wrath too. Blessed be God that thou (as David ) canst say, My flesh trembleth for fear of thee, and I am afraid of thy judgments, Psal. 119.120. And,

Fifthly, God will not contend, nor be wroth forever; Your Fathers anger (O sad soul) will over, as we say, i. e. will go away, this cloud and storm will not last always. Read (O dejected soul) Isa. 57. hear God himself saying, I will not contend forever, neither will I be always wroth; for the spirit would fail before me, and the souls which I have made. For the iniquity of his covetousness I was wroth, and smote him, and he went on frowordly in the way of his heart. I have seen his ways, and I will heal him; I will lead him also, and restore comfort unto him. I create the fruit of the lips; peace, peace to him that is afar off, and I will heal him, verse. 16, 17, 18, 19. Pray mind these healing words; Christ will heal, and restore comfort; he'l not retain his wrath, he'l create peace out of that Chaos of confusion in which thou now art: Though there be nothing but darkness upon the face of thy deep (so David called his dejection) yet God, who at first caused light to shine out of darkness, will shine into thy heart, to give thee the knowledge of himself in the face of Christ, as it is, 2 Cor. 4.6. Believe this and rejoice (O dejected soul!) creating power is engaged by promise, to fill thee with peace, who now criest out of wrath.

Lastly, The time is coming that thou shalt be forever freed from so much as the very appearances of wrath. In heaven you shall always behold your Fathers face, thy sun shall no more go down by day, there are no clouds in the heaven of heavens. Mindest thou not what David said (and he was sometimes dejected as thou art) As for me. I shall behold thy face in righteousness, I shall be satisfied when I awake with thy likeness, Psal. 17. last.

Take in these crumbs of comfort (O thou cast down soul!) though I be but brief, and give only drops, yet sip them, and thou wilt find them spirits. O why art thou cast down? why art thou dejected? Trust thou in God, and expect him; O tarry thou a little thy Lord's leisure, and thou shalt see him ere long, come leaping over the mountains, appearing in his own glory, and then shalt thou appear with him inglory; then shall he wipe away all tears from thine eyes, and scatter all fears in thine heart; yea, then will he satisfy thee in all thy cases, and cure thee of all these causes of dejection; and then shalt thou praise him (indeed) as thy God.

Object. Peradventure you will say, he tarries long.

Reas. It is true, yet he'l come, though he do tarry. He said, Yet a little while, and ye shall see me; it is but a little while indeed, though it be long in thought.

Dejection and casting down is not the posture you should be in; no, you ought to arise, and WALKE, to look up, and to wait; to expect, and look out; to lift up your heads, and hearts, and not to be cast down. O that Christ may find more standing! bearing up against all difficulties, and under all dejections; doing his work, and suffering his will, with all faithfulness, faith, and patience. Blessed will our souls be, if Christ at his coming find us thus doing, and saying; work (O soul) and wait for your Savior, who is now coming, and whom you shall praise in that day, saying, Loe, this is our God, we have waited for him, and he will save us. This is the Lord, we have waited for him, we will rejoice, and be glad in his Salvation, Isa. 25.9.

CHAP. 1.

Another Doctrine raised, and beld forth from the words.

I Have dispatched the fust Doctrine, raised from the words: And shall now proceed to the second, which is.

It is the wisdom, and should be the care of souls, when they are cast down, not to give way thereunto, but to argue the case with themselves.

Thus doth David, and his thus doing, is the foundation of this Doctrine. His practice hath in it the force of precept to command us: without doubt we should imitate this pattern. And it will be our wisdom so to do.

Two things there are which I posite, and would press in this point.

The first is, That Christians dejected, should not give way to dejection.

The second is, That they should argue the case with their own souls.

Both these branches of the Doctrine, are in David's Expostulation, The first Virtually, the second formally. David doth not say weep on (O soul) thou dost well: He doth not say, as Job (in another case) O turn away from me, and suffer me to weep a little: He doth not say as the Prophet, Look away from me, I will weep bitterly, labor not to comfort me: No, this were to give way to his sadness, this were to nourish his heaviness. But mark it, he expostulates the matter with his own soul, he summons it to a reasoning: He asks his soul, why art thou cast down? and he pursues the question again, and saith, why art thou disquieted within me?

CHAP. 2.

Something premised in order to the first branch of the Point.

ERe I do proceed to the proof of the first branch, I shall premise this, viz. That the soul is apt to give way to dejections. Dejected persons are very free to give way, and to yield unto dejection. Peradventure, this may be hinted here in this word cast down, and which 〈1 page duplicate〉 〈1 page duplicate〉 may be rendered: why dost thou cast down thyself? some read it quare conturbas me. i.e. why dost thou (O my soul) trouble me? The soul is apt to trouble it self. Rachel wept, and would not be comforted: She gave so much way to weeping, that she would not give way to comfort. Are not my days a few (saith Job) cease then that I may mourn a little, so some render that, Job 10.20.

Sure Job did give way to his sorrow, when he set himself, as it were, to weep. And the Psalmist holds forth as much, when he saith, my soul refuseth to be comforted, Psa. 77.3. Certainly, he that refuseth comfort, gives way to sorrow.

You dejected souls! speak the truth, is it not thus. Do not you give way to sadness (at least) sometimes? How oft do you dispute against yourselves? How oft do you maintain your sorrows? How oft do you argue against your comforts, and fly from your comforters? Surely, you do often give way to sadness.

Now the reasons, whence it comes to pass, that dejected souls are proane to give way to sadness, and dejection may be these.

First, A strong conceit that they have reason so to do. Oh-say many, we may well weep, and mourn; we may well be dejected and castdown, we have reason for it, so they conceit. And albeit when the reason is told, it appears light, yet they are apt to conceit it weighty. Its with dejected souls, as it was with Micah, when his carved Image, his Ephod, his Teraphim, his graven Image, and his Priest were taken away. Hereupon, he gathers together his servants and neighbors to pursue them that had stole them: And being asked the reason, he saith, ye have taken away my gods, &c. and do you ask me what aileth me? He conceited he had great reason to be troubled. Even so many poor souls, who have lost, it may be, but their Idols; Relations, Parts, Inlargements, &c. (which they idolized) they are cast down, and they give way to it, as conceiting they had ground so to be.

Secondly, Dejected souls are prone to give way to dejections, From a strange kind of perverseness, which doth often times seize them, especially in their sadness. Even good Jonah was overtaken with this evil. God sees him cast down, and comes to him and saith, Doest thou well to be angry? and he said, I do well to be angry, even to the death: Jonah 4.9. Ah Lord! what a perverse speech is here. How sweetly doth God reason with him. God might have reproved him, have chid him, but he doth not; he only asks him if it were well done, as a loving father asks the sad child; child, dost well to be sad? And yet observe, Jonah's perverseness, I do well, saith he, yea, I do well, to be troubled unto death. What a sullen speechis this! Dejected souls, is it not so with you sometimes? Are not you perverse. Doth not your soul say, its well to be sad? This is another reason of your giving way thereunto.

Thirdly, An over-high esteem of some things which the dejected soul hath lost, makes it give way to sadness. Souls do over-value many things, this makes them over sad many times. Rachel did prize her children too high, and that made her give way to sorrow so far, as that she would not be comforted, because her children were not. It is possible to prize even spiritual things too high; as Parts, Performances, Ordinances, &c. And if we prize them too high, we will soon give way to sorrow (for want of them) too far.

Fourthly, An opinion (though groundless) that it must be so, makes many give way to sorrow and dejection. Some conceit, because tis said, that blessed are they that mourn; and woe to them that laugh, &c. Therefore the soul must be sad, and heavy, and dejected. These Scriptures are mistaken, and the mistake of them, is the reason why many give way to dejection. Its true, Christ pronounced the mourners blessed, but it was rather to stop their mourning then to increase it: It was rather to give them joy, then to give them ground to sorrow. Its true also, Christ did denounce woe to them that were merry and did laugh: But it was such, whose mirth was carnal, and so madness. Not to such as rejoice in the Lord, (for that we are commanded to do always.) But yet from the mis-understanding of these and the like Scriptures, dejected souls conceit a recessity of sadness, that it must be, and therefore they give way unto it.

Fifthly, Some conceive that the truth of humiliation, lies in its depth, and therefore they give way to dejection, as conceiving that to be deep, and true humiliation. It was observed by an experienced Divine, that men are deceived, when they think a dejected spirit, an humbled spirit. Many a poor heart thinks, its weeping, its sorrow, its going heavy, &c. to be true, and deep humiliation (and I wish some Preachers had not gone too far this way) now upon this account, its no wonder, if they give way to it.

Lastly, Its the innate nature of melancholy to give way thereunto. There is certainly a religious melancholy, and some delight in it. They conceive a kind of Divinity in dejection, Sorrow hath a kind of sweetness in it. And a soul cast down, is prone to feed upon its dejection. There is an innate propensity in all sadness and melancholy (as indeed there is in all the passions) to feed, and nourish it self. And hence it is, that souls cast down are prone to give way thereunto.

CHAP. 3.

The first Branch proved that Christians should not give way to sadness.

HAving premised that we are prone to give way to sadness, and dejection: I shall now prove the contrary.

Its true, de facto (O dejected souls) that you art prone to give way to your dejections: But its not true de jure.

I know by experience you are liable to it, but I know that it should not be. It is your wisdom, and it should be your care, not to give way to your dejections, and castings down.

The Text witnesseth it self clearly to this truth. This question hath in it the force of a negation: why art thou cast down, virtually, is as much as thou shouldest not be cast down? As Ier. 2.36. Why gaddest thou about? &c. Its as much as there is no cause for it, and it should not be. So here, Why art thou cast down? is as much as there is no cause, or reason for this casting down of myself, and giving way unto it, for it should not be.

When our Lord perceived the dejection of his Disciples (upon the thought of his departure) he bids them not give way unto it. Let not your hearts be troubled, John. 14.1. He saw a storm, like that of waters, arising in their spirits, but he bids them not to give way unto it. The word that is translated disquieted in this text, is (as I opened) a word used sometimes for the disquiet of waters: Our Lord seems to allude to it, for the word translated troubled, signifies so, as Waters are troubled. Now mind it (O poor dejected ones) Christ saith you should not be dejected so, nor give way unto it. His word is imperative, he saith, let it not be.

I need not stand to prove it further. This one Demonstration will clear it; We should not give way to that which we have no reason for: But we have no reason to be dejected, so as to be disquieted: Therefore, &c.

David indeed sought for a reason, but he found none. He asked his soul, why it was disquieted (implying, his judgment saw no reason for it:) But his soul doth not, (indeed could not) make any rational answer. This question silenceth his soul: As that in the Parable, why diddest not give my money into the bank, that at my coming I might have required mine own with usury? Luk. 19.23. This question struck the idle servant dumb: So here, Why art cast down? It strikes the soul dumb, and it cannot answer, nor give a reason for this dejection.

Christians, Why should you be irrational? why should you give way to that, which you cannot give a reason for? You cannot at any time give any reason for your dejection, unto that disquietness, which we opened. Your case is not, cannot be miserable. The Heathen could say: The Diety being reconciled to him, he could not be miserable.

Why, Saints! God is reconciled to you in Christ; you cannot be miserable, being reconciled: Ah! Why should you that are blessed (so as that you cannot be miserable) I say, why should you be dejected? without doubt you can give no solid reason for dejection, therefore it should not be, neither should you give way to it.

But as there is no reason for dejection, so there are many reasons against it. I shall insist only upon two Reasons, why dejected Saints should not give way, &c.

The Reasons are, because dejection is;

• 1 A Passion,
• 2 Perillous.

First, Dejection and disquiet is a Passion, Now passions should be curbed, not given way unto. Passion is an unruly beast, and we should not let its reins loose. Reason should moderate, but Religion should mortify all passions, Col. 3.5. Amongst the rest of the things to be mortified, passion is one: Indeed we read it inordinate affection, as if it were two words, But its in the original only one word, which may be translated passion. The word which is used by the Syriac translators, signifies sickness. Indeed passion signifies a kind of suffering. We are commanded to mortify our passions. Not that Religion destroys all passions, but that regulates all. Were sorrow, and disquietness given way unto, it were not regulated. Certainly, that sorrow which is irregular (and hath no reason, as we said formerly) must be mortified. Casting down, disquietness, troubles, &c. are passion, and therefore not to be given way unto. But

Secondly, It is perilous to give way unto disquietings; There is danger in disquiet, and to give way unto it, is to give way to dangers; This danger is three-fold, viz.

In regard of

• 1 It self.
• 2 Satan.
• 3 The Soul.

First, There is danger in giving way to disquiet, in regard of it self; It will get ground, and strength, and the more its given way unto, the harder it will be to rule. Passion is an unruly beast, which must be curbed, and which if it have the reins loose will grow master-less. Disquiet is a disease, and a disease of that nature which increaseth by degrees, and every increase thereof is dangerous; sorrow will quickly overflow in case it be given way unto; its as a flood, which if not stopped will arise, and over-flow all banks. Spiritual dejection is the souls Consumption, now Consumptions increase if given way unto. But,

Secondly, It is dangerous to give way to dejection, in regard of Satan: he'l get ground by dejection. Satan knows how to make use of disquiets; he would have sorrowful souls to give way unto sorrow, that so sorrow might swallow up the soul; (as tis, 2 Cor. 2.7.) The Apostle exhorts the Church to be tender of the dejected person (who as some think had been excommunicated, and filled with sorrow, and dejection thereupon) now the Apostle would have the Church to forgive, and comfort him, least he should be swallowed up, &c. and least Satan should get an advantage, (as tis, verse. 11.) Satan hath his devices, and one of them is to make the soul give way to dejection; then in the depth of dejection, he comes with temptations to despair, and Self-murder, &c. And in truth experience tells us, Satan hath a mighty advantage over us, especially when we are dejected, and give way unto it.

Thirdly, Its dangerous to give way to dejection in regard of the soul; it loseth ground thereby. The soul is a great loser by dejection.

1 The more its given way unto, the weaker the soul is. The soul much dejected is unfit for any service; 'twas this that unfitted the Disciples to watch; its said, Christ found them sleeping for sorrow, Luk. 22.45. sorrow brings one asleep both Natural, and Spiritual; dejection causeth drowsiness. The soul when it gives way to dejection is thereby drowsy, and the drowsy soul is unfit for duty. Yea,

2 The soul dejected is weakened unto warfare. Sad souls are not fit for soldiers; the cheerful soul is a Giant refreshed with Wine; it can fight the Lord's Battels with courage: The sad soul is liable unto cowardice. As the joy of the Lord is our strength, so the sorrow of our spirits, is our weakness.

3 The soul cast down is unfit for comfort; Sorrow given way unto shuts out joy, and the more room the one hath, the less is left for the other. Some souls when cast down are so full of sorrow, that there is scarce a hole for comfort to enter; sorrow where it rules, hath so many Sentinels, and Guards; that its hard for comfort to get in, unless it be by violence. A sorrowful soul forgets to eat his bread, as the Psalmist shows, Psal. 102.4. or if the sad soul comes to meat, it hath no stomach; we find it by experience in natural sorrow, that it takes away our stomach. A sad man sits down, and he is so full of sorrow that he cannot eat. Even so sometimes the sad soul sits down at the Lord's Table, and albeit the meat be choice, (Manna from Heaven, and the fruit of the spiritual Vine Christ) yet the soul cannot eat a crumb, nor drink a drop. O souls! mind it; the reason why you receive so often, and yet find so little, is because you give way to castings down, your sorrow takes away your souls stomach. As it sometimes stops your mouths, that you cannot open them ( i. e. you cannot pray sometimes, nor speak a word to God, you are so cast down) so likewise at other times, it over-comes your appetite, it renders you unfit for comfort. Here is the reason (by the way) why you complain so oft, you find little refreshing at breaking of Bread; you are so cast down, and give such way unto it, that you have no stomach to eat, albeit Christ bid you welcome, and bids you eat abundantly.

So that now then (to wind up this) you see both Scripture and reason; you have both to confirm this first branch of our point, that dejected souls should not give way unto dejection.

CHAP. 4.

Some Applications of the first branch.

YOu see now this proved, that when you are dejected, you should not give way unto it; its too true, you are apt to do it, but you see you ought not to do it. Ere I pass on to the next branch, I will make use of this for two ends, viz.

• 1 For chiding.
• 2 For cautioning.

First, let me as a friend (and in a friendly way) chide such as being dejected, and cast down, do give way thereunto. And there are five sorts of souls to be chid for this.

First, Such as are cast down, and conceal as much (as in them lies) their trouble, and the cause of it; hearken unto me you close souls! who keep sorrows, yea and Satan's secrets; Why do you give way to your grief, and will not make it known? Is there any comfort in your concealment? Is it not rather an adding affliction, to affliction? You sad the hearts of your friends, while they see you disquieted, and not willing to open your soul to theirs. Its the Apostles command (and I think 'twas in reference to this case) to confess our faults one to another, James 5.16. what, is there none faithful? will not any be friendly? why do you conceal your sorrow, and so feed it? Certainly, Satan and grief get much by privacy; and you who conceal your dejection are to be reproved for giving way unto it.

Secondly, Such souls are also to be chid, who being cast down, never look after, nor labor for comfort. He that is sick and looks not for a remedy, is guilty of giving way to the disease: And the soul that is sad, and minds not, nor seeks not for comfort, is guilty of giving way to dejection. Now how many are there who care not to hear, or read that which is comfortable; its true, they love to hear, and read sad things; Judgments, wrath, threatenings: But as for sweet things, promises, experiences, or the like, alas! they look not after them. Its observed of melancholy persons, that they love to be in dark, and melancholy places, to hear sad and doleful Notes; the Owl, and Birds of the night are most delighted in by them: Even so, many sad souls delight in the valley of death; they love not to hear the sweet music of mercy, the delightful notes of the Gospel, the ravishing raptures of joy, and peaceby believing; nothing pleaseth them, but the thundering of Sina • , the terrors of the Law, the judgments of sinners &c. Surely you who do this, are to be reproved, for hereby you give way unto your sorrow and dejection, which thing you ought not to do.

Thirdly, Such souls as in their dejection argue, and dispute against their comfort, are guilty of giving way unto sorrow. Sometimes we come to dejected souls, and tell them, we have a commission to comfort them. To this end, we endeavor to open the Promise, and the Oath, that by those two immutable things, in which it is impossible for God to lie, they might have strong consolation (as it is, Heb. 6.18.) but alas! when we have said much, we receive this short and sad answer, Comfort is not mine.

To this we reply; Why not yours? hath God anywhere excluded you?

Yes, they say, we are shut up under unbelief, and there is no comfort for us.

We answer; God hath shut up all under unbelief, that he might have mercy upon all, as tis, Rom. 11.33.

Nay but say they, God will not have mercy upon us; for alas! we are a people to whom mercy doth not belong.

But we tell them again, its said; That they which in times past were not a people, are now the people of God, and they had not obtained mercy, now have obtained mercy, as it is, 1 Pet. 2.10. yea, and we tell them, It shall come to pass, that in the place where it was said unto them, Ye are not my people, there shall they be called, the children of the living God, Rom. 9.26.

But yet, when we have said this, still we are put off with denials, and contradictions; and still we find some saying, their soul refuseth comfort: But mind it, whoever you are, you who thus dispute against your comfort, you are to be chid; for he, or she that disputes against comfort, gives way (contrary to this point) unto sorrow. But,

Fourthly, Dejected souls who love solitariness, and avoid society, are to be chid also, for they give way to sorrow. Satan gets by thy solitariness, thou shalt be sure of his company, if thou wilt avoid others company; thou mayest go from others but not from him, he'l follow thee into all the corners of thy retiredness; couldest thou be alone, and without him, it were not so ill; but yet thy very being alone is not well. Solomon said, Vae Toh. i. e. Woe to the soul alone, Eccl. 4.10. wert thou in company, thy sadness might be sweetened with their comfort, but being alone thy sorrow will easily overmaster thee; and when thou art down, thou wilt want another to take thee up, as tis there in Eccles. Its a truth, that sorrow seeks solitariness, the sad soul would be by it self: But God saw (even at first) it was not good for man to be alone; Its bad for the best, but most bad for the dejected soul to be by it self. Sorrow runs away (as I may say) apace with the soul if it be without company; but thus the soul should not be, because it must not give way to sorrow.

Fifthly, Such souls as in their dejections cast off duties, to buy that give-way to sorrow, and are therefore by this point to be chid. Disquieted Jeremiah will preach no more, chap. 20.9. and discontended Jonah, leaves Ninivey, and retires into the field; he'l not preach to men, but rather fret against God. Oh! how many dejected souls are there who cast off duties! hearing, praying, receiving, &c. and instead of waiting upon God in them for satisfaction, do rather sit and murmur impatiently against their God; bid them pray, indeed they say they cannot; but the truth is, will not (for could not they as well speak the same sad complaints to God, that they do to us?) exhort them to hear, &c. Alas! say they. Its in vain, &c. but this casting off of duties, is a giving way to dejection, for to be cured of it we are to be up, and doing, as God tells Joshua; Get thee up, wherefore liest thou thus upon thy face, Judge 7.10. O ye cast-down souls, why lie you thus upon your faces? up and be doing, wait upon God in duties, so shall you be freed from your dejection. Therefore,

Secondly, having thus friendly chid you, let me now faithfully counsel you: Take heed, and beware, O ye dejected hearts, how you give way unto your dejections; be not disquieted, be not cast down, stop your sorrows in season; let not the floods arise: you are indeed apt to let open the flood-gates of grief, but take heed least it over-slow your souls. David's practice bids you to be wise, and Christ's precept commands you, not to let your hearts be troubled.

Obj. But may not I give way to sorrow, who have given way to sin? May I not be dejected much, who am defiled mightily? Suppose, (but why do I make it a supposition? tis more, &c.) that my heart smites me for sin, and I be dejected thereupon, should not, ought not I to give way to sorrow, &c?

Ans. By way of answer, suffer me, O soul, to say three things, and I beseech you mind them.

First, It is possible for Satan to have a hand (Joab- like ) in this matter; Satan knows as well how to gain by sorrow as by sin: and therefore he that put thee upon the one, may press forward the other; even under the Straw-berry of godly sorrow, may lie the Serpent, to sting unto despair.

Secondly, Its true, you may, nay you must give way to sorrow▪ tis sin to stifle Conscience. Many a wretch makes a sport of sin, and ends his wickedness as he began it, viz. with mirth: but this is madness. Certainly, the faith of pardon calls for, and works (if saving) the sorrow of repentance, which is not to be repented of, nor spoken against; But yet,

Thirdly, As you must give sorrow way, so must you give faith way too. Its your wisdom to know both when, and where to stop, you may give sorrow too much way, even tears for sin may drown the soul; beware therefore of this, and learn to moderate your griefs.

Quest. You will say, How shall we know when sorrow goes beyond its bounds; what Land mark is there by which we may know the duly full tide of godly sorrow? when must we stop the floodgates of grief, and cease to give way unto our sorrows?

Ans. This is a mystery, and you will never learn it of me, except the Spirit teach you; yet the letter of this mystery lies in three heads, or rules.

First, Then must sorrow be stopped, and not given way unto, when it begins to work despair. Its time to wipe our eyes, and to leave off weeping, when we begin to be dim-sighted as to mercy; when sorrow is gathered into clouds, to the darkening of grace; its time to stop.

Secondly, When God begins to appear altogether in blackness and darkness, then its a time to rouse up our spirits from under dejections, whereas the soul sees nothing but terror and wrath, and is hereby dis-heartened from duty, its high time to stop grief; if your souls begin to be so sad, as to be afraid to go to God, to speak to him, to argue (boldly through the Gospel) with him, then its time to doubt, and fear that your sorrow is gone too far, and that you have given way to it too much.

Thirdly, when sadness makes you stand off from Christ; when it begets so much fear, as to keep under faith, then certainly it is too much, and it must be stopped. Tell me, O soul, that mournest for sin, that art dejected and cast down, for thy defilement and corruption. Art afraid to believe? Art loath to go to Christ? Dost begin to question his willingness to receive, and pardon thee? Hereupon dost begin to think now thou art cast down to arise no more? to lie in thy sorrows till thou die? And dost think it in vain to go to Christ, and impossible to be accepted by Christ? Know, that now certainly thy sorrow is gone too far, and that now thou not only mayest, but that thou oughtest, and must stop it; now its thy wisdom, and should be thy care to let it go no further.

Quest. But me thinks I hear thee say; Alas! I would stop grief if I could; I would cease to be sorrowful, had I a skill; How shall I bridle my passion? How shall I keep down my disquiet?

Ans. To do this I confess is difficult; sorrow is a stubborn passion, and its not an easy thing to bridle it; waters are not easily mastered: But yet, take two or three helps.

First, begin to stop inordinate grief quickly; Its easier to stop the Horse at his first setting out then afterwards: Griefe gets strength by any sufferance, give it not place therefore, no not for an hour. It hath been noted, that such as have craved, and had leave to weep, and be sad a little, have taken more liberty then was allowed, and have wept a great deal more then was fit; lay a restraint therefore upon sorrow in its first swelling, so shall it not over-flow the banks of thy soul.

Secondly, (as a help to this) Consider how your inordinate dejection goes to the heart of Christ; sometimes the wife is prevailed withal not to be too sad, because it grieves the husband; Pray wife, saith the husband, be not so sad and melancholy, it troubles me to see it, &c. This stops sorrow many times; Consider it (ye spiritual Spouses ) your husband (Christ) is troubled to see you so sad, it goes to his heart to see you so dejected. Christ speaks of Ephraim, that his soul was disquieted (for tis the same word in the original with that in the text) for him; surely did you but seriously consider this, it would stop your grief, and cause, and keep you from giving way unto it, in as much as Christ is cast down, and disquieted (as it were) to see you so.

Thirdly, Call your soul to an account; this will prevent it for going further. The way to prevent exorbitant expenses in Stewards, is to call them to an account: O poor souls learn, and practice the Art of self expostulation, say to yourselves as David did, Why art thou cast down (O my soul) and why art thou so disquieted within me? This will be a good way to keep down sorrow from rising too high, yea and a good way to raise up your soul from sitting too low. Indeed this is the other branch of the point, and I shall now come unto it.

CHAP. 5.

I Have dispatched the first branch of the Doctrine, viz. That its the wisdom, and should be the care of dejected souls, not to give way unto dejection, and casting down.

I shall now proceed to the second branch, which is to show; That it is their wisdom, and should be their care to argue the case with themselves.

You see David doth so, he calls upon his soul, and expostulates the business with it. Here is not a word in his expostulation but is very considerable. As,

1 Why, that is, as I opened in the explication.

What (as if he should say) What, is it so indeed, art cast down in earnest, O my soul? I thought it but feigned, or at least not so real; But what, is it so indeed? he cunningly insinuates into his soul. Or,

How? i. e. O how art thou cast down. O my soul? I wonder at it, and its an astonishment to me to consider it; how sad, how exceeding sad art thou, O my poor dejected soul? Or else:

After what manner, i. e. what kind of sorrow is this that fills thee? Is it the sorrow of faith, or of despair? Is it the grief of a godly soul, or is it a worldly sorrow? What manner of sorrow is it? Or else, wherefore? i.e. What end dost aim at in this sorrow? What is it that thou drivest at by this dejection? Or else, why, i. e. For what cause is it? As if he should say; Tell me the reason (for I see it not) of this thy trouble and dejection. Mark how home he argues in that first word; but then mark again the next word, which is,

Soul; Its as if he should say, Why am I thus troubled in all my inward man, in my soul? Why do the waters come in unto my soul? i. e. to my best and chiefest part, or to my all? as if he had said; Why is it not a little trouble in my mind, but a great one in my soul?

Yet further, mark him in the particle my; O (my) soul; Its as if he should have said; Why is my soul, even mine, which hath so many Promises, and which had some experiences? why is my soul that hath a God to go unto? why is my soul cast down? If Saul, or Doeg were cast down it were not strange; but that thou, O my soul art cast down, this is indeed strange.

See him yet again, cast down and troubled; as if he should say, What, troubled unto casting down? what, so much disquieted as to be in a storm? (as I opened the word) yea, and to be in such a tempest: O my soul, why is it thus? If thou wilt be troubled, why so? What, troubled to a lying upon the ground? O arise, arise soul! for what is the matter that thou art thus cast down?

You see how full it lies in David's practice, that dejected souls should argue the case with themselves; it is needless to add the candle of any other example▪ seeing we see the truth so clearly in the Sun-shine of this.

CHAP. 6.

The sum of the expostulation, and the reasons of it.

I Will a little touch upon these two heads for the clearly understanding of this branch.

• 1 Wherein doth this expostulation, or arguing with our souls consist?
• 2 Why Christians cast down should use it.

For the first, you will say (If it be our wisdom, and should be our care when cast down, to argue the case with ourselves ) wherein doth this arguing consist?

Now for this, know, that this expostulation doth principally consist in three particulars.

First, In a solemn summoning of the soul to give an account of its dejection. We should, (Judge-like) call our souls before us, and demand what is the reason that it breaks the royal law of love, which commands us to rejoice always; And it sleights Christ's command of not being troubled. I know the sad heart is backward unto this, but we must summon it solemnly in the name of Christ to give an account, and that a faithful one, why its so sad and cast down? we should say, Come forth (O my soul) out of thy sad and solitary retirements, and tell me plainly the reason why thou art cast down, and also the end that thou aimest at, &c. This is the first part, or introduction to this arguing. The

Second is, A due consideration of the cause, or reason which the soul gives for its dejection. Peradventure the cause may not be a cause, the reason may not be rational; or if it be a cause it may not be so great; therefore we should weigh what, and how weighty it is. As to instance, sometimes the soul saith its dejected, for this cross, or for that affliction; for this fear, and that fall; for this corruption, and that temptation, &c. now then, the main part of this expostulation lies in our weighing and right stating of the cause, which the soul either hath, or thinks it hath, for its dejection. Then,

Thirdly, this arguing lieth in doing of what we are able to do, to satisfy ourselves. Its said of David, that he comforted himself in his God, 1 Sam. 30.6. That is, he strengthened himself as well as he could. Its certain, that in a natural way we may do something, and in a supernatural way we may do more; now we should stir up our gifts both natural, and supernatural. Encourage yourselves (as I read it) and he shall strengthen your hearts, Psal. 31. last, certainly we should frame what answers we can draw from reasons, and promises & experiences, to satisfy ourselves in the pretended causes of our dejections. Besides, we should charge our souls to be patient, and stir up ourselves to believe; we should do what we can Logically to resolve doubts, ( i. e. fully to satisfy troubles) and Rhetorically to persuade (as it were) ourselves to rejoice. There is enough in the Scriptures to silence all sorrows, and to satisfy all cases; and we should argue from the Scriptures for this purpose, as much, and as well as we can. We should not plead for, but against our dejections; we should strengthen the hands of our faith against unbelief, and the grounds of joy against sorrow. Its true, its Christ alone that can raise us, but yet we must strive in our expostulation to raise ourselves; Shake thyself from the dust, O Jerusalem, as it is, Isaiah 52.2. The children of Zion must shake themselves, i. e. do themselves (what in them lies) towards their own satisfaction, and raising from dejections.

This is the first thing, you may now guess wherein this expostulation lies.

The second thing follows, i. e. Why should dejected souls thus expostulate the matter with themselves.

For this I might give many reasons, I shall instance briefly in these five.

First, Because God hath given to men as men, much more to Saints as Saints, a power and principle to expostulate with themselves. Men have a judgment, and conscience, and surely these things should be made use of, and improved, as in other particulars, so likewise in this. Its the privilege of men above beasts, that they have a natural faculty, to argue, and reason businesses within themselves; and its the privilege of Saints above men, that they can cast a restraint upon themselves (as Doctor Sibs observed upon this text) now its reason that we should reason the case with our souls, since God hath given us a faculty so to do. But,

Secondly, Dejected souls should argue the case with themselves, because many times they shall find they are dejected caus-less; As wicked men are sometimes in fear where no fear is, i. e. where there is no just cause of fear. So Saints are sometimes dejected, when they have no just cause for it. Its certain, that take dejection in the sense formerly opened, a Saint hath never a just ground for it. David said, Wherefore should be fear in the days of evil, when the iniquity of his heels compass him about, Psal. 49.5. his meaning is, even then when all his sins did compass him, he had no cause to be afraid, or cast down; But certainly many times even Saints are dejected for no just reason, now we should therefore expostulate with ourselves: Its but a homely comparison (yet since it comes home to the matter ile use it) Sometimes we are as fearful Horses, who flight and startle at every bush and shadow; we fear even the shadows of fear, and we are cast down, when there is no substantial ground. Its but meet therefore that when we are cast down we should argue the case with ourselves, and see what reason there is for it, and what weight is in that reason.

Thirdly, By reasoning or arguing with our seules, we lay a stop in sorrows way; look as it is in the point of finning, so is it in the business of sorrow. If sinners would but a little expostulate with themselves, they would not run on in sin, therefore the Psalmist saith, Stand in awe and sin not, commune (or expostulate) with yourselves, Psal. 4.4. In like manner, Saints would not give way unto sadness, if they did but commune, and reason the case with themselves. Did Saints but reason with sorrow thus; Why art thou? whither tendest thou? what sweet is in thee, &c? surely such a reasoning as this, it would at least restrain sorrow, and keep it under. And to this,

Fourthly, Christians or Saints cast down should thus reason with themselves, because this will be some excuse for them if they cannot prevail. That soul that gives way to sadness, and in no kind strives against, and expostulates with it, hath no excuse to plead; as sinners that rush into sin violently, and willingly (as the horse into the battle) they have no excuse. Its some (though but a small) excuse, that a soul can say, I strived against temptation, I opposed corruption, I expostulated with my soul against it; so a soul that is carried down the stream of sorrow, may plead a little for its self, if it hath done its best against it; whereas if it gives way, and expostulates not the matter at all, its inexcusable. The soul may with some boldness call for, and with some confidence expect help from Christ, to raise it being cast down, in case it can plead, That it hath strived, and expostulated with it self as well as it could. Then,

Lastly, A soul dejected should argue the case with its self, because hereby he is fitter for cure. This self-expostulation renders the mind willing to be convinced, and it doth also make the soul fitter to open its case and condition. Like as the person that hath examined, and found out his disease, is fitter for to make it known, and so to be cured: So is the soul that hath expostulated the business of his dejection with himself. Many poor souls are not able to open their cases, and one main reason is, they never did argue it with themselves, but still let it run on, till they are cast down into a pit where they cannot see; in as much therefore that self-expostulation doth so advantage dejected souls as to cure, and satisfaction, its but reason that they should use it.

CHAP. 7.

Some Uses of this Branch.

THis truth that dejected souls should argue the case with themselves, serves both To

• 1 Reprove, and
• 2 Direct.

First, This truth reproves such as being cast down, never do thus. Its the fault, and folly of many dejected hearts, that they take it for granted and sure, that they may, and ought to be cast down, and therefore they never inquire into the matter, nor expostulate, or argue the thing at all; they cry out, oh! they are cast down; but they never say, Why, or wherefore? This they take for granted, they have cause. Surely you are to be reproved who go sad, and heavy all the day long, and never argue with yourselves, Why is it?

Secondly and chiefly, Be directed, oh ye dejected souls, what to do in your dejection, viz. argue, or expostulate the business with yourselves; now for your direction herein take these rules.

• 1 Be serious and solemn, charge your souls again, and again, so doth David here; observe, here is not one why, but two whyes; First, Why cast down? Secondly, Why troubled? why and why; O be you very serious, and keep your hearts to it. Do not let thy heart be quiet, till it indeed discover unto thee, the true reason of its sadness.
• 2 Be very cautious and sober, do not dispute too much, nor inquire too far; Satan will dispute too long, and bring you into Labyrinths which you cannot get out off. Do not dive into the Divine decrees; If thy soul say, Its sad by thinking on them; tell thy soul, that those things are above thy reach, and therefore are not to cause thy sorrow. If thy soul urge particulars, and positions about Predestination, &c. be not too curious to pry into those particulars, nor to dispute those cases; tell thy soul, The Word is night thee. even in thy heart; and that this is the word of the Gospel▪ viz. That Jesus Christ came into the world to save sinners.
• 3 Beware how you conclude against your soul, because you cannot satisfy yourself. It is possible thy case may be satisfiable, and yet thou art not able to do it. Do not say, I may, and I must be cast down, for I cannot say anything to the contrary, I cannot satisfy my doubts, and fears, &c. Why though thou canst not, others may; The Psalmist tells you of a case that was too hard for him to resolve himself in, and yet when he went to the Sanctuary he had satisfaction, Psal. 73.16, 17. O poor souls! you may not be able after all your expostulation to satisfy yourselves, yet do not conclude against yourselves, but go to the Sanctuary, and you shall have satisfaction there.
• 4 Beware of partiality; Hear as well what may be said for, as what is said against your souls; You have a willing spirit, though a weak flesh; you have a waking heart, though a sleepy head; you are comely though black. Hear as well pro, as con; receive as well arguments for yourselves, as insinuations against yourselves: Surely its not only your wisdom, but your duty. You must as well argue for liftings up for what there is in you of Christ, as for castings down, for what there is in you of corruption. You are not just Arbitrators, not righteous in expostulation, if you argue not both parts; therefore in your arguing beware of partiality, its a needful caution. O how many cry out,
  O they sleep, they are black; they have this corruption, and they wrestle with that temptation;
  but never mind what watchfulness, what comliness, what grace, what help, &c. they have from Christ; and its no wonder that they are cast down.: But beware of this partiality in your expostulation with yourselves.
• 5 Make the Gospel the Judge of your case; let not the Law, but let Grace moderate your dispute. While you argue the case with your soul, take heed of Moses, he'l cast you down lower; if he moderate. But appeal to Christ, by him comes grace and truth; he'l decide the controversy truly (and if sin have the truth, he'l acknowledge it unto repentance) but he'l decide it also graciously (and where sin abounds, he'l say, grace superabounds unto faith ) therefore in yourself-soul-expostulation bring your heart into the presence of Christ, and let him alone be Judge.
• 6 Resolve never to conclude finally against thy soul, whatever at present may be proved against it, When thy soul hath said all that it can against thy state, and when after all that thou hast answered, thy soul is unsatisfied; nay, suppose thou find everything punctually proved as a reason for dejection, yet resolve to conclude nothing against thyself, for God can help at last, though Satan should be righteous in his accusation, and thy conscience join with him, in witnessing against thee, yet know, Christ is righteous in thy absolution, and his blood can cleanse thy conscience, yea and it shall, Heb. 10. But you will say, What if in my expostulation I find my own conscience condemning me, must I resolve not to conclude of my estate by that?

Ans. No not finally; thy conscience may condemn thee now, and yet acquit thee anon: Nay, Christ may permit first thy own conscience to condemn thee, that afterwards thou mayest see, and prize his grace in acquitting thee.

Well, these be the rules to manage yourself-argumentation, I will give a few words more to direct you in the argumentation it self, and then ile conclude this Section.

But you will say, How shall we do to argue the case with our own souls? why for this, take these directions following.

• 1 Question Your own souls.
• 2 Chide Your own souls.
• 3 Informe Your own souls.

First, Question your own souls; put some questions to your spirits about your sadness, and see what answers are returned. As,

• 1 Quest. What indeed is the ground of this dejection. Is it sin? why there is grace; Is it Satan an enemy? there is Christ a friend: Say what, O what my soul is the ground of this dejection?
• 2 Quest. What dost aim at in thy trouble, O soul? Is it to please God? to satisfy for sin? Alas! he is not pleased with our sorrows, neither is there satisfaction in our dejection.
• 3 Quest. What it means thus to be disquieted; Doth it mean thus to ease its self? Alas, this is rather to increase trouble, then to find comfort.

Secondly, Chide your souls for your dejection; reprove yourselves for your sorrows, say, O what weakness is this to sit sobbing, to lie tumbling, to toss in a tempestuous manner, when God and Christ bids you to rejoice: Chide yourselves for disparaging the Gospel, for dishonoring Christ, for disheartening others, for all this you are guilty of by your dejected carriage; rebuke your souls for their inordinate sorrows.

Thirdly, Informe them; Preach to yourselves these and the like points:

• 1 All this sorrow doth no good; It hath no profit in it. What profit is there either for thyself, or others in these thy dejections?
• 2 This sorrow doth hurt, its as leannes to thy soul, its as a damp to, and the deadness on duty; tell your souls this sadness is mischievous, it furthers despair, and it stifles joy: Say, it weakens as to work, and unfits as to comfort.
• 3 Tell your souls, Many have been as you are; Do you decay in grace, so did others: Do you fall into sin, so do many: Are you deserted of Christ, so was the Spouse: O press this point home, there is no temptation befallen you but what is common to others. Again,
• 4 Informe your souls, that Christ would not have you to be cast down? Say to them, Christ bids you be of good cheare; he'l raise you up, therefore why should you be cast down? Further,
• 5 Tell your souls, Satan laughs to see you sad, and Saints mourn, and say thus: I am not to rejoice Satan, and to sadden Saints, no, I must not; yet, O how doth he rejoice at your dejections. He saith, Aha, Aha; so would I have it: whereas Saints cry, Alas! alas: for what Saint is sad, and disconsolate, and all mourn not?

Lastly, Informe your souls, that it shall not be always thus; tell them, you shall not always sit disconsolate ( as a woman forsaken, and grieved in spirit, as tis, Isaiah 54.6.) No, say unto your soul, that you shall yet once again see your God, and Christ, and that you shall yet praise him, and sing upon your stringed Instrument to the chief Musician, i. e. the Lord Jesus.

Thus be directed in your dejections to argue, or expostulate with your own souls as David doth, but withal remember to argue with God also; so doth David likewise, I will speak unto God my rock (saith he) so do thou, go to God, and humbly expostulate with him; if thou art dejected by reason of a desertion; go and say, Why hast thou forgotten me? Ask God why he eclipseth his face; If thou art dejected by reason of temptation, say, Why go I mourning by reason of the oppression of the enemy? Thou mayest be bold with God in Christ's blood, therefore arise (O cast down soul) and go to God, and argue out thy cause with him; entreat him to take off his hand if it keep thee down, and beseech him, to stretch forth his hand to raise thee up. Peradventure you will say, you have done this oft, and yet you are still dejected.

Why it may be so, yet you must wait with patience, you must tarry the Lord's leisure: he will not let you always to lie, and labor in your dejections; but he'l come and raise you up. This you must believe, and expect, and in this faith and expectation wait; but of this in the next Section.

CHAP. 1.

A third Doctrine raised, and spoken unto from the words.

I T was a sweet and sacred expression of the Church in her sad and low condition, Lament. 3.26. It is good that a man should both hope and quietly wait for the salvation of the Lord. The Church was now in a lamentable estate, when she spake thus: Jerusalem now lay as a heap, and the Lord had now caused the solemn Feasts, and Sabbaths to be forgotten in Zion, as tis, chap. 2.6. yet now she sees a goodness in hope, and quiet waiting; and certainly so there is, Saints at lowest are not left of God; their heaviest condition is not hope-less: Though they may be in the dark, yet they shall see light, for tis sown for them; and upon this account it is, that they should hope, and wait for God's Salvation, even in their deepest dejection.

Indeed, this is the third thing which I observed in, and am to speak unto, from these words, viz. Doctrine.

Saints in their deepest dejections, when they are most cast down, and disquieted, should be content to tarry, and wait for God's cure and comfort.

David's practice is a precept in this, what he bids his soul do, we must bid ours: Now mark, he bids his soul hope: So he saith, Hope thou in God. The word as I opened, signifies most properly to expect with patience, and hope.

David speaks the same in other places which he doth in this, Psal. 40.1. I waited patiently for the Lord. And so, Psal. 62.5. My soul, wait thou only (or do thou only wait) upon God, for my expectation is from him, and he did so, for there; verse 1. saith he, Truly my soul waiteth still upon God.

Its certain (O ye sad and cast down souls) that God will come in his time, with sweet raising, and ravishing mercy: Its your duty in the interim to wait, and hope.

The Prophet saith, The Vision is for an appointed time, but at the end it shall speak, and not lie, though it tarry, wait, (mark it) wait, Habba. 2.3. The Psalmist knew he should yet praise God, therefore he bids himself to wait. Yea and the Prophet tells us, he would wait upon the Lord who hideth his face from the house of Jacob, Esa: 8.17. Cure will come, but you must tarry: Comfort will appear, but you must wait. You are cast down, but you shall be raised up. Therefore you must wait in this hope patiently.

CHAP. 2.

An Explication of the work of waiting.

DEjected souls! I am speaking to you. I have told you already, you must not give way to your dejections. I now tell you more, You must be content to wait. If you ask what this is?

I answer briefly, that this work consists in four things.

First, In a patient bearing of that sadness, and dejection under which you are. Every passion, is impatient, Souls cast down are impatient in the pit; but this should not be. David tells you, of his sinking into a deep pit; and that in it he cried, till he was weary, yet he did patiently wait. I am weary (saith he) of my crying; my throat is dried, mine eyes fail (yet mark what follows) I wait for my God, Psal. 69.3. He was not so impatient, as not to wait, And the Church saith, she'l bear the indignation of the Lord, as it is Mich. 7.9. Dejected souls! you must wait in patience.

Secondly, You must be content to tarry. As you must patiently bear, so you must contentedly forbear. The word signifies as much, and is so used, and translated, Gen. 8.10. Noah is said to have staid yet other ten days. He had sent forth one Dove before, and that returns quickly, because she found no rest for the sole of her foot. He did not presently send forth another, no, he stayed ten days (saith the text.) After the second returned, with an olive branch, and so gave some hope, yet he was not over forward to send forth a third. No, he staid ten days for that likewise.

Dejected hearts, you must do as Noah did, i.e. be content to stay a while. Indeed the captive exile maketh hast, he fears to die in the pit, and that his bread will fail, as tis Esa. 51.14. But we should not make hast. We ought to be content to tarry the Lord's leisure, we must as well wait and forbear God (as I may say) till he come with cure, and comfort, as bear our own casting down. But

Thirdly, This duty lies also, In a diligent observation of God, as he comes in with cure, and comfort. Unto me (saith Job) men gave ere, and waited (its the same word with this in the text) i.e. they observed what I spake, And again (saith he) they waited for me as for the rain chap. 29.21, 23. His meaning is, as men who look out for rain, observe and eye every cloud: So did they wait: i. e. observe and eye every word of mine. This lies in the word, which is to wait so, as to look out for. The Prophet stands upon his watch-tower, and looks out for the vision of which he speaks, and for which he would have us wait. As the eyes of servants look unto their Masters: So our eyes wait upon the Lord our God, Psal. 123.2. My soul waits for the Lord, and in his word do I hope; But how? mark it, more then they that do watch for the morning, Ps. 130.5, 6. You know such as do watch for the morning, eye, and look out for any dawning, any glimering. Souls cast down should see how the Lord appears towards their raising, they should eye diligently how he comes forth for their cure. His going forth is prepared as the morning, as it is Hos. 6.3. Therefore in our waiting for him, or on him, we should do as those that do watch for day, i.e. observe exactly, every glimering of light and love.

Lastly, There is one thing more in the word, and work, and that is hope. Dejected souls should thus bear, and forbear, and look out, but all in, and with hope. Thus the word is translated here: [hope] thou in God. So its translated and used, Psal. 119.81. My soul fainteth for thy salvation, but [I hope] in thy word. Certainly (you cast down Christians!) you ought to hope in your lowest estate, you must hope for that which yet you have not, i.e. cure, and comfort, you must say, I am cast down, but I hope to rise again, I am disquieted, but I hope I shall be settled. You must not cast away your confidence, in your most troubled condition.

These things put together, you will know your work, which is in your deepest dejections, to be patient; and not to murmur: To be content to tarry God's time, and not to hasten relief: To look out, and eye how God appears towards you, and for you. And to do all this with hope that yet you shall be raised, and settled.

CHAP. 3.

Some grounds of the point.

WE may peradventure think this strange but yet tis true: And albeit we may conceive it a rigorous thing, yet tis rational▪ And there are many reasons why a soul cast down, should be content thus to bear, tarry, and expect, &c.

I shall not name all that I could, these may suffice.

First, Its God's will: He wills that i • all (and in this case) we should wait: And his will is the highest reason. The people of God were much dejected when in Babylon: yet then (and with reference to that it was that) God commanded them to wait, Habba. 2.3. He that commandeth conversion, commands also waiting. Turn to thy God (saith he) I, but it may be (might the soul say) God will not turn to me, yet mark it, wait on thy God continually, Hosea 12.6. Its true, God will cure, and raise dejected souls, but he'l take his own time. Therefore we ought, and we must, be content to tarry and wait in hope. But

Secondly, Its but equal that we should wait and expect because we cast ourselves down. For the most part our dejections are our own (as I formerly noted,) we throw ourselves down, and its but meet we should expect, and wait patiently til God will raise us up. Besides

Thirdly, We are not always fit for comfort. We are not always prepared for a raised estate, and therefore we may be content with a cast down one. The Lord waits to be gracious: as it is Esa. 30.18. God is fain to tarry till we are fit for to be raised: and surely, if he tarry with, we should be content to tarry for, a cure. Thou dejected heart consider; thou art not fit to be out of the pit: thy sadness at present suits best with thy state. Thou art not able to manage joy: Nor as yet art thou skillful how to carry thyself in a sublime and raised condition. Now God waits on thee for this end, that he may fit thee for joy, and fil thee with joy: why then shouldest not thou upon this account be content to wait, and expect in hope and patience?

Fourthly, Souls in their deepest dejections, should be content to wait and expect, &c. because they cannot raise nor help themselves. The child that is down, and cannot raise it self, must be content to lie: should it cry and struggle never so much, yet it could not help its self. Christians dejected in spirit, you are as children, you cannot raise yourselves. Its true you can fall of yourselves (even without Satan) you can create troubles and fears without him (and its your fault and folly that too oft you do so) But yet though you can deject yourselves, without the help of Satan; you cannot raise yourselves without the power of God: why strive you and cry you in vain. Till God create peace, you cannot enjoy it, you should therefore be content to tarry and wait his leisure.

Fifthly, It argues humility to be thus content, Proud Benhadad will not wait: what (said he) shall I wait for the Lord any longer, 2 King. 6. • lt. Its the same word with this in the Text. His meaning is; he'l not be patient, nor tarry, nor expect and hope any longer. But though proud Benhadad will not, yet humble David would, and did. A soul that is humble, will be content to tarry days, weeks, years for the Lord. If God will not raise him now, he'l wait in hope, that he may hereafter. It argues a soul too much lifted up, that cannot be content to lie, till God will take it up. Habbakkuk, after he had said, we must wait for the vision: adds, His soul which is lifted up is not right, ch. 2.4. He bids us behold this, i.e. consider it, that it argues a proud and a rotten heart, that cannot, will not wait. A lowly mind, becomes a low estate. If your condition be low, and you cast down, you must be so lowly, as to be content, to wait and tarry in hope, with patience.

Lastly, God tarried at first a long time for our rising from sin, and its but just, that we should tarry a while, for our raising from sorrow. How long (O cast down soul) did God wait and expect thy conversion? why shouldest not thou be content to wait for his consolation? Christ expected the fruits of the Spirit unto holiness a great while; and shouldest not thou expect, and wait for the fruit of the Spirit unto joy a little? Surely its but reason we should wait with patience, till God raise us out of the pits of sadness and dejection; since he waited long for our rising out of the pits of sinfulness and defilement.

CHAP. 4.

Some uses of this point.

YOu see both what it is to wait, and you see also great reason why it should be so: Dejected souls! this point calls on you to make use of it; you hear what you should do, as well as what you should not; you heard before, you were not to give way unto your sadness: But you hear now, you must bear it in patience, with hope.

Two extremes you are prone unto, but you should avoid, and strive against both.

• The first is this; You are apt to give way too much to your sadness and dejection.
• The second is quite contrary; You are apt to throw off all, and content to bear none.

Either you would deject yourselves too low, and be more sorrowful then Christ would have you.

Or else, you would struggle too much, and not lie in patience till he raise you.

On the one hand, your mourning is as those that have no hope; and on the other, you murmur, as those who have no patience.

But both these extremes should be avoided, for as the former point tells you, you should reason with yourselves, and not give way to mourning; so this tells you, that you should in patience possess your souls, and at no hand give way to murmuring.

I wish you would, and could make the right use of this point; I shall touch at three uses which you ought to make, and Christ help you that you may.

The uses are, For

• 1 Humiliation,
• 2 Caution, and
• 3 Exhortation.

First, This point might serve to humble those who do not as they should; I mean, such as are dejected, and yet will not wait in patience with hope. How oft is it that they cry out, Their case is insufferable, and they'll not bear it; and their condition is desperate, and its in vain for them to hope?

But be humbled (O ye sad souls) for these speeches; you hear what David did, and you should do: you hear what others have done in your case, and what you should do too, and let this humble you for your failing.

Why sayest thou, O Jacob; and speakest thou, O Israel, My way is bid from the Lord, and my judgment is passed over from my God, (as it is, Isai. 40.27.) Have you not heard that your Father fainteth not, and that he giveth power to the faint? Have you not heard that the youths faint; and that yet they that wait upon the Lord renew their strength?

Have you not heard that David was dejected (as you are) and that yet he did bear, and forbear, in patience and hope (as you should) O be you humbled for not doing as he did.

Obj. But David's case was not as mine my dejection is sorer then his; he had not so great grounds to be cast down as I have, &c?

Ans. Why sayest thou so (O sad soul!) thou considerest thine own, but not his; do but consider his seriously, and then compare.

First, He was now banished from his house, yea and from God's too; he was now in the Wilderness (where no waters were) and he was now deprived of Zion, in which were all his springs. Yea,

Secondly, as he wanted means, so he wanted more, i. e. he wanted God, he saw not that face which his soul sought; he was at present in the dark. A Wilderness is sad in the day time, but more sad in the night; David now wanted Divine discoveries, say now, is thy dejection more grounded than his? nay,

Thirdly, God was not only wanting, but wrathful; David was not only far from the springs of love, but he was under the spouts of warth; and all God's billows or waves went over him. Add to this,

Fourthly, David's enemies took notice of this, and scoffed at him all the while; and this as a sword did pierce him, as tis, verse. 9.

Consider now (O soul) was not David's case as bad as yours? Or can you say your grounds of dejection are as great as his? what say you O souls for yourselves?

Repl. Though his case were as bad as ours, yet our strength is not so great as his; as his burden was so heavy as ours, so our shoulders are not so strong as his: Do you expect children should bear as much as men, and not sink, and cry, &c?

Ans. But stay (O soul) and consider, that albeit I should say, David was stronger then you; yet,

First, David's strength was not his own; it was God's hand that supported him; and his hand is under thee: It may be thou seest the one hand (which is over, or upon thee) but thou shouldest also consider, the other hand (that is under thee.) Besides,

Secondly, God knows your strength, and beyond that he'l not suffer you to be tried. 1 Cor. 10.13. yea, the eternal God is thy strength, and underneath are thy everlasting arms, Deut. 33.27. Christ who is strong (O soul) will bear thee up, and his strength is to be perfected in thy weakness; and in time thou shouldest find it, couldest thou but in patience wait with hope.

Reply. Nay, but I cannot do that, I cannot hope for help, since I see no door for hope to enter, I shall go softly all my years in the bitterness of my soul.

Ans. 'It is true, Hezekiah said so in his dejection, but he was deceived, and so art thou: when thy strength is gone, and thou shut up, so as that thou seest no hope, Christ may, and will come; therefore put not the use off, but take it to thyself (O impatient, despairing, dejected one!) thou art to be humbled, since thou dost not carry thyself as David did, in his dejection.

Secondly, this point is a caution to all; either in, or expecting dejection, to take heed they do not mis-behave themselves under God's hand.

Thy duty of waiting (I told you) consisted in four things, take heed of failing in either

First, it lay in a patient bearing▪ O take heed of impatience in your dejections: Beware of passionate words, and actions, in your dejected condition; do not say in thy haste, that thou art cast down, and shalt be cut off, as tis, Psal. 31.22. Do not say, I thought indeed Ministers and friends had been faithful in their comforts, and counsels; but I see now that all men are liars, as tis, Psal. 116.11. Thou hast heard of the patience of Job, how that in all this (i. e. this sad condition) he did not charge God foolishly, Job 1.22. O take heed, that thou be not wise in thine own eye, and say, Why am I thus, if the Lord be with me? Surely this is impatience, and in this you charge God with folly; beware of it.

Secondly, in your dejection take heed of haste, you should wait, and tarry; be wary of a hasty spirit: Remember, he that believeth maketh not haste, Isa. 28.16. David often complains of his haste. Take heed of Saul's madness, that would not tarry till Samuel came; beware thou be not as Benhadad, who said, Why should I wait any longer?

Thirdly, take heed also of neglect in eying incomes, do not say, its in vain to look up to the Hills, from whence cometh help; what though thine eyes have looked long, and fail, yet look longer. Indeed, Hezekiah said, his eyes did fail with looking, &c. Isa. 38.14. yet salvation did not fail at last. O take heed of leaving off to look, and expect in every duty, in every ordinance, &c.

Lastly, beware of despair; do not say my hope is perished from the Lord: Indeed the Church in her lamentable estate said so, Lament. 3.18. But it was because she remembered her affliction, and misery, her wormwood, and gall, These things she had still in remembrance, (as tis there, verse. 19, 20.) But thou oughtest to turn to thy soul, for so I translate, verse. 21. i. e. to do as David here, return and reason with thy soul, and then thou wilt have hope. Beware of that heavy word despair, say not thy case is hopeless; what, is there no Balm in Gilead? Cast not, oh cast not away your confidence. But hear a little, forbear, hunger, look out, and hope: for thou shalt yet praise God, And therefore.

Lastly, Be ye exhorted (all ye cast down souls) to this duty, which is in hope and patience, to wait upon Christ in all your dejections. Learn to tarry the Lord's leisure. Do not only wait with patience, but with contentment, Say I will bear the hand of the Lord: and be contented (since its his pleasure) to be in a dejected condition, till he raise me up. Its true, that the captive exile HASTENETH that he may be loosed, and that he should not die in the pit, as it is Isaiah 51.14. But mark what is there said, to such a soul, hastening for to be taken out of the pit. I am the Lord thy God, who divided the Sea, whose waves roared, the Lord of Hosts is his name. Jehovah is thy God, though thou art a captive exile in the pit. And thou oughtest to wait, to stand still, and be quiet, till God let thee see his salvation (as in the red Sea (for to that doth the Lord allude there,) Therefore, know your work, and be wise to do it (O ye dejected souls!) you must wait and be contented in your waiting.

Quest. But must I be contented with my condition, in which I want God. 'Twere something to be contented with a comfortless condition; but to be contented with a God-less and Christ-less condition, this is harsh, and I question whither it should be.

Answer, You must distinguish both of.

• 1 A state without God, and
• 2 Content in that state,

First, you must distinguish, of a state without God. There is a being without God so as men are by nature, i. e. Atheistical: And so I think that place should be translated most clearly, Ephes. 2.12. proportionate unto that place of Ephes. 4.18. Now I do not, dare not say (O dejected) Soul, thou shouldest be contented in such a condition. But there is a being without God, or Christ, so as souls are, who are in the dark, that want the visibility of his presence: That indeed have his life, but are alienated from his light, that see not God or Christ at all; who are not wholly strangers to God, but to whom God seems estranged, and from whom Christ seems to be gone. And such an estate thou must be contented in. But yet

Secondly, You must distinguish of content. There is a carnal, hellish content (arising from a sinful frame of heart) such as was in those of whom Job speaks, that say to God, depart from us, that see no profit in his presence, and that therefore can be well pleased with his absence (as it is Job 21.) Thus 'twere hellish to be contented. But there is a spiritual, holy contentment (arising from a submissive frame of heart to God's will,) such as was in Christ, who submitted to divine absence. And in the Church, who said, I will wait (that is, with content and patience) upon the Lord that hideth his face, Esa. 8.17. And in this way thou oughtest to be content to want God and Christ, i. e. in a sweet submission to his will, That since he'le not shine, thou must be contented to be in the dark.

Further, It is one thing to be content to want God and Christ for a time; it is another thing, to be contented to eternity. I will not say (as some do think) that we ought to be contented to want God to eternity, But its clear for a time we must be contented.

Indeed I think we must, and we must not be contented in our condition, when, and while we are dejected, for the want of God and Christ.

Quest. But alas! (thou wilt say) How shall I be thus. Its a mystery to be contented, and to be not contented, and that at the same time, with reference to one and the same thing.

Answ. Indeed, tis true. This is a mystery, but yet you must study it; And amongst other helps, I shall mention three Considerations; which (if the spirit assist) will in a measure learn you this mystery, of not being contented to want Christ; and yet of being contented to want him in your dejected condition, &c.

1 Consider, Christ is thy happiness, but at his own disposal. Because he is thy happiness, thou must not content thyself without him: And yet because he is at his own disposal, thou must be content a while to want him, and to wait for him. Mind it, O dejected soul; the Lord Jesus is thy life, (thou must perish without him) and therefore never be contented to want him. But withal remember he is thy Lord, therefore if he'le tarry, thou must be content to want, and to wait for him.

2 Consider, Christ waited long for thee, but thou canst not want him always. Because thou canst not always want Christ; therefore beware of being content to be without him; and yet because he waited long for you, be not discontented, if he make you tarry a while for him.

3 Consider, If Christ never come to thee, thou art utterly undone: but if he come at any time, thou art made forever. Who can be contented to think of being utterly undone, and miserable to all eternity? yet such (O soul) thou wilt be, if Christ come not to thee at all. But if Christ come (though never so late) its not (too late) to make thee really, royally, everlastingly happy.

Well mind this soul, and minding be serious in these thoughts, then mayest thou come to be acquainted with this mystery of being contented to want God, Christ, comfort, &c. and to wait even in thy saddest dejection with abundance of patience.

Quest. But What shall I say to silence Satan, and to still my unquiet heart in Christ's absence, in during the time of my dejection.

Answ. For that (O soul) take these directions to support thy spirit, and silence Satan in thy dejections.

First, Say to Satan and thyself, that Christ knows his own time. Why shouldest thou either prescribe, or confine him to time, what Christ said to his disciples, that say you, to your dejected souls. His time is not yet come, though your time be always, Job. 7.6. Tell thy soul, indeed Its time is always, but Christ's may not be yet. Say Christ is at his own disposal, and he knows his own time. The wife that longs after her absent Husband, silenceth her self with this. My Husband knows his own time. Yea, and she can with this also quiet the children too, who cry, oh that our Father were come! Children, you Father knows his own time. So O soul do thou silence thyself, and do thou likewise answer thine enemy, who saith, where is now thy God? Say, my God, my Christ is in Heaven; and doth what pleaseth him. It pleaseth him that I should want, and wait, and I am contented for he knows his own time.

Secondly, Christ's time, is the best time. His time is always seasonable. Tell thy soul, and Satan, thy time may not be fit, and seasonable. Had a diseased person, who lay by the Poole of Bethesda stepped in to the water when he would, it had not been well: And yet always it was time for the diseased. But it was not always the spirits season. The Text saith, An Angel went down at a certain season, Joh. 5.4. O remember it dejected soul! Thy time is always, but it is not seasonable. Now Christ's time is ever seasonable, though not always present. His time is the best time, the seasonable time, the healing time.

Th • rdly, Say to thy soul, Though this time seem long, yet tis certain. Though it be not now yet it will be. The vision is for an appointed time i.e. for a season) and though it tarry yet it will [SURELY] come, and not tarry. Christ will come in his own time. Say to thy soul, though now thou want him. notwithstanding thou shalt [YET] praise him.

Fourthly, Tell thy soul, That Christ's time is, when all hope is gone; and all means seemingly fail. When the soul is shut up, and there is nothing left; when hope, and means are gone, then is his time to come.

Fifthly, Tell your souls and Satan, That Christ is coming, while you are waiting. His Ship is under sails, while thou standest looking upon the shore. He is coming leaping and skipping over the Mountains, while thou liest sighing in the valleys.

Lastly, Tell thy soul, and Satan, Christ comes secretly. When his Brethren were gone, then went he up also to the Feast; not OPENLY, but as it were in SECRET, Joh. 7.10. He had told them, his time was not yet come. And now it is come, he goes up in secret. Say, (O dejected soul!) I must want, and wait, and I am contented; for Christ's time is not yet come in sight, and yet he is, and may be coming in secret.

So that now (to wind up this) know, your work is to wait, and learn to be content with your work. Though thou art cast down, Yet be not discontented. But be patient, and still wait in hope.

Only remember, that I do not by all this exclude either prayer, or endeavor. No, you must wait patiently, and want contentedly: and yet you may pray and use means.

First, You may pray, Patience may well enough consist with prayer. Its a temptation to cast off prayer in any dejection. Habbakkuk knew the time of the vision was appointed, and therefore he would tarry and wait: But yet chap: 3: he prays: So may you, you may pray, and call (as the souls under the Altar) how long! You may expostulate with God, and entreat him to make hast.

Only remember Two Cautions in your prayer.

First, Remember, though you be importunate, yet be not impudent. When thou hast prayed for hast, lie at God's feet if he tarry. Though thou tell God thou canst not; yet do not say, thou wilt not bear his hand.

Secondly, Be submissive, Say if it be possible come sooner; But yet Lord not my will, but thy will be done. Husband (writes the wife) if it be possible come quickly, and before such a time; yet you are wise, I leave it to you. I rest yours expecting, &c. So write to Christ: O Lord if it be possible come quickly; if it may become before I die: However Lord, thou art wise, though I be weak; not my time, but thy season: I rest, I remain, thy patient, panting, waiting, Spouse.

Secondly, As you may pray, so you may endeavor in the use of means, to raise yourselves, at least to quiet your souls. Its desperate folly and faultiness, to cast off the use of means, in any dejection. Joshua must up and be doing: And thou mayest work, and yet wait.

Only here take Two Cautions likewise.

First, Use no unlawful unappointed means. Though Soul may use David's Harp, yet he must not go to the Witch of End • r to quiet his spirit. Though thou mayst (and shouldest) Pray, Read, Hear, Confer, Communicate; yea, and Fast (if with prudence:) Yet thou must not Drink, Drab, Conjure, &c. to quiet thyself. When Christ will not, thou shouldest not go to Satan to comfort thee.

Secondly, In thy use of means, thou must not rest in them. Thou must use all things as means, not as medicines. Its not the Word, Sacraments, &c. but Christ in them which thou must look out for, as to cure. Though thou offer sacrifice, yet thou must trust in the Lord. Albeit, you may endeavor by works, yet you must expect by faith. Beware of relying upon means for cure, or comfort. But in all, through all, look out, and act faith upon Christ.

Object. But thou wilt say, This I would if I might. I would believe, if I had ground.

Why, Knew (O soul) in thy lowest condition, there is ground for faith. When thou sinkest deepest into the • hine, and hast no ground for thy feet, yet thou hast ground for thy faith. David did, and thou mayest, and must act thy faith, and believe, even then, when thou art most cast down, and disquieted. But of this I shall treat in the following Section.

CHAP. 1.

The fourth Doctrine drawn out of the words, and spoken to.

S Pirituall disquiets are sooner made then cured; its easier to cast down, then raise up ones soul: A weak heart may disturb its self, but even a strong heart cannot settle its self; indeed its a hard thing to keep up the spirit in a right religious frame: Either upon the one hand, we are apt to be puffed up too high (and under pretence of high enjoyments, to forget ourselves,) or on the other hand, we are apt to be cast down too low (and under pretence of deep dejections to forget our Savior,) now its our wisdom to avoid both extremes; if the Lord lift us up, we should not presume, and if he cast us down, we must not despair; if Christ smile, we should not grow wanton, and if he frown, we should not wax weak. Its an argument of much flesh, to abuse comforts unto looseness; and its an argument of little faith, to sink under dejections into despair.

Holy David was now low (much disquieted, and mightily cast down) yet even in his dejection he raises up his spirit, and believes, though God were with-drawn, and David was faint in panting after him, yet he believes he would come again, and that he should rejoice in praising him. The last point which I raised from this place was this, viz.

Its the duty, and the glory of Saints to act faith, and to believe, even then when they are cast down lowest, and see God least.

I suppose you see it clear in the words, holy David was very much disquieted, his soul did cast down its self, he went mourning because of the oppression of the enemy. His God was in the dark, and his heart hereupon was down, yet notwithstanding this, he acts his faith, and believes he should yet praise God, as his health, and as HIS; I shall yet praise him, as the health of my countenance, and as MY God.

CHAP. 2.

The point opened, and proved.

THe point is precious as you will see when its plain, and it will be powerful (I hope) if proved, viz. explain, and confirm it.

First, for the explication, there are two things to be touched upon.

Viz.

• 1 The Subject, and
• 2 The predicate

of the proposition.

For the Subject, Its a soul cast down lowest, and seeing God least; of such I have been speaking all this Treatise, and of such I especially speak here; now such are so,

Either

• 1 Certainly, or
• 2 Conceitedly.

First, there are some really, i. e. rationally dejected; some souls are deeply dejected, and their grounds are weighty. Now this real and certain case of dejections is chiefly at four times, or upon four occasions; as namely,

First, When a soul is deprived of all means of enjoyment of God as formerly. Time was, it may be, that the soul lay in Jerusalem (the place where the Lord delighteth to dwell) and that hard by the Poole of Bethesda (wherein the Lord was wont to come down.) Time was, when it sat by the rivers head (even that fair river that doth make glad the City of God) and where it could drink, when ere it was dry. Time was, when the soul sat at the Lord's Table (even the mount where the feast of sai things is ) and it could eat, when ere it was hungry, but now, it may be, it is otherwise with it; now happily its in the Wilderness, in the barren land, where no water is; now its in the Desert, where it hath neither Fountain, nor Table; and a soul in such a case is (and indeed cannot choose but be) sad indeed.

Secondly, Suppose the soul have its Wonted means, yet in case it wants his usual income in that means, in this case it is (and will be) much cast down. Happily the soul lies by the Poole, but the Angel moves not; it sits at the Table, but it eats nothing; it hath the Pipe, but though it suck hard it cannot draw a drop; its in the Galleries, but sees not Christ there. The soul finds the breasts dry, which were wont to suckle it; and though it have its former means, yet it misseth its former meals; it doth not see the glory as it was wont of old in the Temple: Now in this case it cannot but be cast down. But,

Thirdly, The soul is sometimes in the dark, and sees no light; it hath something, but it is not satisfied, it hath lost all its peace and evidence. Sometimes the soul is (as Paul was) in a tempest of temptation, and sees no light; neither Sun, nor Moon, nor Stars, and that for many days together. Time was, it may be, when Christ's candle shined upon his head, and when by his light it walked through darkness; but alas now! now it may be, Christ is gone, and candle too. Now assurance is lost, and evidence too; and the soul walks in the valley of darkness, and doubtings: And in this case, its no wonder if it be dejected, and much cast down.

Fourthly, When the soul not only wants evidence of love, but lies under the appearance of wrath; then it must needs be cast down. Peradventure, there was a time in which the soul was familiar with God, as a man is with his friend; and could see God smiling as its Father; but alas! now its not so, the soul cries out, God hides his face, and holds it as his enemy. Surely now the soul will be, and may be cast down.

These are souls certainly dejected, who have certain ground for their cries in their castings down. But now there are others:

Secondly, Who are but conceited in their dejections; that pretend, and say, they have ground, but indeed have none. Zion said, God hath forsaken me; she said so, but God said the contrary. Mere melancholy doth deject some, conceit is all the cause of their casting down; they deem, or imagine causes, and thereupon are dejected.

But now (Reader) if thy dejection be real, or appearing; if thy casting down be certain, or in conceit; Be thy case what it will be, or what thou thinkest it is; let it be as thou sayest, that thou art cast down deeply, yet this I say of thee, or of any in thy case, that thou and they, ought to act faith, and believe. For this is the predicate of this subject.

Now for this predicate or the thing that I do affirm of a soul thus cast down, take it in particulars thus.

First, Its their duty to believe. Dejected souls in case of failing to act faith, you sin. Some things in dejection, are rather well if don, then faults if not done. Its rather good if done, then bad if not done. As joy, I cannot as yet see sin, in case of not rejoicing in dejections (for no affliction is joyous for the present, (as it is Heb 12.11.) nay, tis grievous: Besides, it contradicts dejection to rejoice) But yet its sin if we do not believe. I am not called to rejoicing in all cases (for I must be sensible of, and so cannot but be sorrowful under the mighty hand of God) But I am called upon to believe at all times, Faith is a standing work, and its duty to believe when I am dejected. Though I am not bound to rejoice for the present, yet I am bound to believe (as David ) that yet I shall hereafter.

Secondly, Its a Christians glory to believe, when its cast down, i.e.

1 'It is a glory of theirs they may, All have not this privilege, but some. Christians its your glory, that you have a good ground for faith always: you may believe in every case, of affliction, desertion, dejection, casting down, &c. Yea and

2 'It is your glory if you can, and do. To believe when all things fail, this is praise worthy. Its not so much glory to swim with Bladders in a Calme Pond: But to swim without Bladders in a Rough Sea: this is glory. And to act faith, when God lifts up, is not much (a child swims▪ when held up by the chin.) But to believe when God casts down: This is a David -like faith, this argues a soul of the house of David, i. e. strong (as is hinted Zach: 12.8.)

So that now you see the point explained. I shall now add the second thing, viz.

The Proof. And I think (as I said) if you weigh David's case here, you will see Demonstration.

David's case was certain, and real. He was now deprived of the means. He was now a stranger to his former holy-days.

He now wants his income, he could not see that glory that he was wont.

He now wants his peace and evidence, Alas! his God was gone, and he cries out, God had forgotten him, ver. 9.

Yea, he now seems to lie under wrath: he speaks of the noise of the Almighty's waterspouts, and cries out all his waves, and billows went over him, ver. 7.

Now he is dejected, and cast down for this. And yet now, even now, he acts his faith, and believes, he shall praise God for all this.

Obj: You will say, what is this to us?

Answ: 'It is much, his case was bad as thine, O soul. And his example ought to be thy rule.

Quest: Nay, but who can do thus, as David did, can others imitate him?

Answ: Job went before him: He protested in his deep dejection, that if God added killing to all, yet he would trust. Though he slay me, yet will I trust in him, Job 13.15.

Add to this of Job, that of the Church, Our bones are scattered at the graves mouth, as when one cutteth and cleaveth wood upon the earth.

Sure soul, now they are low; their bones fly about as chips; they lie by the mouth of the grave, want nothing but tumbling in. And yet now (mark it) now mine eyes are unto thee O God my Lord, In thee do I trust, Psal: 141.7, 8.

Will you have a command for all this: See then that known Scripture, Esa. 50. ult. Who is there among you (mark it whoever thou be that fears God) who sittest in the dark and sees no light, (here is the lowest case) let him trust in the Lord.

So that now you see both precept and example holding out this, that even in the deepest dejection that we are or can think to be, we must act our faith and believe.

CHAP. 3.

A further amplification of the work of faith, in the case of dejection, and casting down.

PEradventure, you will ask me, what you must act your faith for, and believe in, in the deepest dejections.

If you do, I will satisfy you Two ways.

• 1 By a description of the thing, or of that faith that must be acted:
• 2 By a deciphering of the particulars, that must be believed.

For the first, viz. the faith which must be acted: I describe that thus.

It is a resolute, and noble exercise, of the grace of faith, in which the soul quiets itself in, and rests it self upon God, and Christ; expecting, and looking for an accomplishment of all the promises, as to joy, or holiness; notwithstanding all the fears, and all the doubts which may arise to the contrary.

This faith supposeth doubts and fears, but it over-comes them, It seeth hindrances, but it triumphs over them. It feels disquietings but it suppresseth them: And whatever the promise be, whether for life, joy, peace, comforts, deliverance▪ &c. it expects a fulfilling of it from God, and Christ.

But Secondly, To see this clearer, I shall instance in the particulars of this faith, and this I shall do

• 1 Generally.
• 2 Particularly, and
• 3 Specially.

Generally, In our deepest dejections we are to hold fast cur former faith in any particular. We must believe all that which ever we did believe and know, concerning God, Christ, Scripture, &c. Some are apt in dejection, to bring all things into question: To question God, Christ, and all: But now remember, whatever thou didst know and believe of God and Christ, or his ways, out of the Scripture before, thou must believe the same still. Let not Satan draw thee into a doubt, much less a denial of former received, and professed truths. They are all as true now, as ever. A man who sees houses and trees in the day time: doth believe that the same houses, and trees, &c. are even in the night, when he is in the dark, and cannot see them. And Saints must believe all that in the night of dejection, which they saw, and believed, in the day of conversion. But

Particularly, Souls in their deepest dejections, ought (even in order to their relief and raising) to believe these three things,

First, The power of God, i.e. They ought to believe that the Lord's hand is not shortened, that it cannot save; but he is Almighty, and all-sufficient still. It was the sin of unbelieving Israel; that they questioned the Almighty's power: CAN GOD (say they) prepare a table in the Wilderness? Behold, he smote the rock, that waters gushed out, and the streams over-flowed: CAN he give bread also? CAN he provide flesh for his people? Psal. 78.20. Souls under dejection; you are apt to dispair even of divine power; you are ready to question God's Can. But you should not, you should always believe and say as he did, Lord if thou Wilt, thou Canst, &c. Its a choice passage to this purpose, which you have, Joh: 11.22. Where Martha, even when her Brother was dead, believes Christ's power, I know that EVEN NOW, whatsoever thou wilt ask of God, God will give it. Mark, she believed, even then, when her Brother was dead. Mind it, O ye dejected souls, in your lowest state, you must believe Christ can help and raise. Yea

Secondly, You must believe this possibility with reference to yourselves. Do not say, Christ can cure this in another; but believe he can do it to thee. The Leper said, thou canst make MEE whole, Matth: 8.2. As in the point of resurrection of the body, its not enough to believe the resurrection of a body, but of this body, and of thine. (So Job believed with his flesh, and his eyes, and not another's should arise, chap: 19.27.) In like manner, here in the point, of raising from dejection, the soul must act faith in, or for himself. He must believe that Christ can raise him, (even) him, how low, or deep soever he be cast down. Add to this

Thirdly, When the soul is gone thus far, as to believe a possibility; it must go farther in believing, an inclinablenesse at least in God, or Christ to do as they can. As the soul is to act faith for a possibility, that Christ can; so it is to act faith for a probability that he will. The soul must not say, that Christ hath forgotten to be kind; or that his mercies are clean gone: No, it must believe, that there are some thoughts of it still: and that yet there is a mercy in store. Mind David in Psalm. 40 ult. I am poor and needy; what then? see what follows; yet the Lord thinketh on me. Surely, (O sad soul) thou must not say (as Zion did) my God hath forgotten me, i.e. altogether cast thee off: No, thou must believe, that yet he thinketh (at least) of thee. His heart retains some love, and yet there is some inclination in him, to raise and help thee.

But now to come higher, if the soul be come up here, to believe these particulars, it must go further, to believe some Specialls. As

First, It is not enough to retain faith in fundamentals, and to believe a power in Christ, (though as to ourselves) and an inclinablenesse to raise: But in our dejections, we must act faith, that yet Christ certainly will help, and raise us. David saith, he shall yet praise God as health, i. e. as his healer. After two days he [WILL] revive us, and the third day he [WILL] raise us up, and we [SHALL] live in his sight, Hos. 6.2. Mind it, the Church believes it certain (though she leave God to his time) he will, and we shall. Dejected hearts, you must believe Christ will raise you: Though you be down, yet you shall arise (as it is Mich. 7.8.) here then is the first special step you must ascend, in the acting of faith, you must believe you shall be helped.

Breath O soul upon this stair, for you must go higher.

Secondly, You must believe, That even in your dejections you are not deserted. It was Paul's faith, though Israel were low, yet God had not cast them off, Rom. 11.1. Dejected heart, Christ is with thee in thy dejections, he hath not left thee, though thou be low? Israel hath not been forsaken, nor Judah of his God, &c. Jer. 51.5. you must believe Christ is with you though you are not aware of it: David did thus, nevertheless I am continually with thee, thou hast holden me by my right hand, Psal. 73.23. Though David's foot did slip, yet God was with him, So Christ is with thee, though under the disguise of thy dejection, (O cast down soul) and thou must believe this, even in thy deepest dejections. Further,

Thirdly, You must believe that you shall confess all your doubtings to the contrary, as your failing. Thou art apt to question Power, and to doubt Will; Thou art ready to say, I am cut off, and cast out, and I shall go all my days in bitterness, &c. well, when thy sorrow hath thus vented it self, thou must believe its thy sin, and that one day thou shalt with shame confess it. I said in mine hast I am cut off from before thine eyes. David said so, but he confesseth it was in his hast, Psalm. 31.22. H • man did the like, after he had vented himself sadly; will the Lord cast off forever? hath he forgotten to be gracious? &c. And I said (pray mind it) this is my infirmity. Ps. 77.10. He said this and that, but he confessed what he said, was in his weakness.

I told you in the opening of the Text, the word translated I shall praise, might be translated I shall confess (as Dan. 9.1. Ezra 9, 2. &c.) And certainly, whatever your sadness be now in your dejection; you must believe that one day you shall confess much of it (at least) to be your weakness.

It may be (O soul) thou sayest this is high: True, Yet your faith must ascend higher. For

Fourthly, You should act your faith, and believe you shall yet see God, as your God. The precept is in Isai. 51. to trust upon God as ours; let him trust upon [his] God: This is more, its more to believe an interest in God, then help from God, yet this thou must believe (O sad soul!) David saith here, that he shall yet praise him (mark his phrase, and saith) I my God; not only, as the health of my countenance i. e. as my healer, and raiser, &c. but, as my God. You must believe in your lowest dejection God is still yours, though thy condition be low, yet thy interest is not lost.

Fifthly, You must believe that a singing time is coming, notwithstanding present casting down: You must remember your Songs of old, and believe you shall yet sing them again. I shall yet praise him (saith our text) though now thou sigh, yet thou shalt sing; your sorrow shall be turned into joy; you now sit disconsolate, and your Harp is now hung by the Willows; your strings are now broke, and your spirit is now heavy, but yet you must believe joy shall return, and that one day you shall take your Harp, and tune it again, and sing your old (yea and a new ) song upon your chiefest Instruments.

Lastly, You must believe that this shall be so eminent, that Satan shall see it, and be ashamed; now Satan triumphs in thy sadness, and saith, Where is thy God? You must believe that your God is still present, and that ere long he will so appear, as that Satan shall be ashamed of what he hath said against thy God, and thee; thus the Church saith, Micah 7.10. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? There is a day a coming in which thou shalt say, Loe, this is my God, I have waited for him.

Put all these things together, and they make up such a creed as this, which thou (O soul) mayest say in thy deepest dejections.

I believe still all that I did of my God, and Christ, of the Scriptures, and holiness; and I yet believe that there is a power in God that he can help, and that not only in others cases, but in my own; yea, and I believe that he is inclinable and willing: Nay, I believe certainly the resurrection of my dejected heart, and Christ's presence even in this dejection; yea, I believe I shall one day confess my present fears to be my failings, when I shall see God, and Christ again as mine, and when I shall sing a new song of praise, and salvation, even in the sight of, and to the shame of Satan.

Thus, O soul, thou must believe even in thy deepest dejection, when thou art cast down lowest, and seest God least.

CHAP. 4.

The grounds and reasons of this Doctrine, and duty of thus believing in dejections.

YOu have now seen the explication of the duty wherein it lies, you shall now see the reasons thereof, viz. why a dejected soul should act his faith even at the lowest, &c.

First, Because its the nature of faith thus to▪ do; Faith doth suppose straights, and difficulties, and yet over-comes them all. The Apostle tells us, that hope that is seen is not hope, Rom. 8, 24. i. e. Its in the very nature of hope to suppose an invisibility of its object, for what a man seeth why doth he yet hope for, as tis there: In like manner, faith, in that which is visible is not faith. You find in Scripture this definition of faith, That it is the substance of things hoped for, the evidence of things not seen. Heb. 11.1. observe it, faith (as hope) supposeth its object not seen, or not in sight; and yet when the thing is not seen, then it substantiates, and realizeth the things as if they were. Dejected souls! you say you are cast low, your pit is very dark, and you see nothing; now you must believe, for its the nature of faith to evidence, and clear up, and cleave to things in the dark: Now thou seest nothing, now thou shouldest believe, and in thy faith see all things, and conclude of them as certain. Though thou be cast down, yet thou must see raising up, and believe it.

Secondly, To believe in your deep dejections clears the strength of faith; Thomas his faith was weak, when he would not believe except he saw: Except I shall see in his hands the print of the nails, &c. I will not believe, Joh 20.25. Soul! thy faith is weak, if thou say, I will not believe because I see nothing. Blessed are they which have not seen (saith Christ) and yet have believed. It were a blessed sign that thy faith is strong, couldest thou believe now thou art lowest, and seest God least; it is an easy thing to swim with Bladders, but it argues skil and strength to swim without. It argued the Disciples faith to be but small, that in the great storm they could not believe; and now thou art dejected it will argue but weak faith, if now thou wilt not believe. As he who fainteth in the day of adversity, gives notice his strength is but weak; so he who doubteth in the day of dejection, declares his faith is not strong: Now it should be your wisdom to witness the strength of your faith, by your believing when you are lowest.

Thirdly, Christ is pleased to take this way of bringing the soul low, when he intends to lift it high. Your dejection is Christ's way to bring you to exaltation. Why should not I believe a thing when I am in the way to it? If I am in the way to glory, and life; and immortality, and peace, and joy, and healing, &c. I say, if I am in the way to these things, why should I not believe them? Why (soul) the way of lifting up is casting down, and now you are in the way you ought to believe; Josephs Dungeon was God's way to his setting him second in Egypt; David's flight, and fear before Saul, was God's way to bring him to the Throne: When David was in his greatest fear (that he said he should die by the hands of Saul ) then was he within few steps of the Throne; and when thou art most cast down, ready to die in the pit, then is Christ nearest to pull thee out; and surely (O soul) the nearer Christ is to deliver thee out of, the stronger should thy faith be in dejections. You now see reasons for the point, its not so irrational as unbelief makes it, to act faith when we are most dejected.

CHAP. 5.

One improvement of this Doctrine to inform the judgment.

YOu hear now, that times of dejection are to be times of faith, when the soul is lowest it is to believe. Pray be informed hereby, to know when faith is seasonable; you may mistake much, if you think that dejection is, or may be a time for doubting: No, it is the season of faith.

Some souls think, that if the promise be clear, if experience be rich, if hints are many, and taste is sweet, O now surely they are to believe; now is a time of faith. It is true, now is a time for faith to lay in, and store up. But suppose the Promise is dark, experience poor, hints none, taste dry, &c. suppose all is dark, and there appears nothing; know that this is a time for faith to come, and lay forth it self, for the souls settlement; you mistake the matter (O soul) if you think times of dejection to be times only for patience; no, they are times also for faith: Yea, and in case you believe not, you will not (indeed cannot) be patient. Suppose thou art very low, and criest loud, and God answereth not; suppose Conscience accuseth, Satan triumphs, and Christ appear not; suppose it dark, that the Sun shine not, and there be no Star. Suppose thou look on the left hand, where Christ works (for casting down is a left-hand work) but thou canst not behold him; yea, and suppose (O soul) he hideth himself on the right hand, that thou canst not see him. Is thy case thus, as Jobs was (chap. 23.9.) know now it is a time not only to exercise Jobs patience (in bearing) but to act Jobs faith, in believing.

Every Grace (O soul) hath its season, and Faith is in its season in a dejected state; yea Christ expects it from us, that we believe in him then when our hearts are most disquieted. The hearts of his Disciples were troubled, (cast down) and dejected, and yet he bids them believe, Job. 14.1.

Whom having not seen ye love, though now you see him not, yet ye believe, saith Peter, (1 Epist. chap. 1. verse. 8.) It is Christ's time to be not only loved by you, but trusted upon, and believed in when you see him not. And in order unto the trial of this it is, that sometime Christ sees it needful (as it is there, ver. 6.) to let you be in heaviness through manifold temptations; I beseech you now improve this Doctrine, to inform your judgments in the time of faith, Christ (O soul) will bring thee low ere he do raise thee up, and while thou art low, he expects to see thee raising thyself by faith.

Quest. But why doth Christ thus? why doth he cast down his poor creature, ere he lift it up? why takes he this course to exercise my faith?

Ans. I. Its thy duty (O soul) rather to do, then dispute; rather strive to believe, then to question his dealing. But yet,

2 Know O soul, Christ hath more ends then one in casting thee down, and making that his way for his comfort, and thy faith; he hath more then one ground for this.

First, Hereby Christ clears his grace to thy soul; he brings thee low, and shuts thee up under unbelief, that he might make thee see his raising is mere mercy, as it is, Rom. 11.32. If Christ let thee be ready to doubt, and die ere he raise thee, thou wilt see it was free grace only which moved him to help thee; now that thou mayest see this, he lets thee be most cast down ere he come to exalt thee.

Secondly, By this Christ helps thy taste, to relish mercy in its full sweetness. To be ready to starve with hunger, and die of thirst, and then to have bread and drink; this makes it relish the sweetness of both. That Christ may cause thee to taste his love (in thy raising) the sweeter, he uses to let thee lie low, and be much cast down, ere he come, &c.

Thirdly, Christ hath a design upon his own glory, in thy deep dejection: He not only looks to evidence the strength of thy faith, but the brightness of his own glory, by making thee almost sink in dejections ere he raise thee; it will argue glorious power, and deep wisdom, to raise a soul lost in its self: So that now, O soul, if thou canst but believe, thou shalt see the glory of Christ, as it is, Joh. 11.40. wherefore then do not stand questioning, why doth Christ bring thee low, and make that a time of faith. But up, and act; say, Indeed I am cast down, and disquieted, I am in the dark, and see no light, I am low, and know not how to raise myself, yet now I will believe, for this my dejection is to be a time of believing.

Verily thou art a God that hidest thyself, O God of Israel, the Savior, Isa. 45.15. God was hid, yea he hid himself; yet mark it, now the Church acteth her faith, Israel shall be saved with an everlasting salvation, ver. 17.

See (O soul) God hid himself, Israel could not see his Savior, nor the way of his salvation (for both were hid) yet even now faith saith, Israel shall be saved.

Well, here is the first improvement of this Doctrine, let it reform a mistake, and inform the judgment in this truth, that times of low dejections are not only times of patience, but they are times of faith.

CHAP. 6.

The main use, persuading and directing souls to believe in their deepest dejections.

DEjected hearts, you hear your work and duty, pray fall about it; you are cast down, you lie low, and see little, well, believe; say, I shall yet praise God, for all this; I shall see him as the health of my countenance, and my God. I beseech you, know your duty in all its parts, as I formerly opened.

First, Hold fast your first faith, do not call all into question because of dejection; whatever thou didst believe before, believe it now.

Secondly, Do not question the power of Christ; say not thy case is incurable; believe it, there is Balm yet in Gilead: Act thy faith upon a possibility in the hand of Christ, yea, and upon a probability in his heart to help thee; but rest not here, remember your faith must ascend higher, for you must more especially believe.

• 1 That Christ will raise thee.
• 2 That he is still with thee (though thou see him not.)
• 3 That you shall confess all your doubtings to be failings.
• 4 That yet Christ will appear as yours.
• 5 That the time shall come that you shall sing all this in a Song of praise, yea, and
• 6 That Satan shall see this and be ashamed, yea, and thy own heart too.

Here is your duty, now up, ascend this Ladder, remember to begin at the lowest staff first; ascend thy soul by degrees; breath over every step, or stair, and then strive to go higher. Do not make thy work harder then it would be. Conquer thy unbelief by holy craft. First, believe one particular, then another: Do not strive for the highest act first. Believe first a possibility, then a probability, then a certainty.

Many souls cry out, they cannot believe certainly they shall be raised; I would have these believe it probable first. Remember to believe, that Christ thinketh on thee, come up by degrees to the height of faith; so wilt thou come by degrees to the fullness of assurance: I shall press this practical Doctrine.

By

• 1 Motives.
• 2 Means.

First, Consider that this faith is that which Christ eminently pronounceth blessed; To believe then when the soul is dejected, and in the dark, and sees not, is a blessed thing, and argues a very blessed frame of Spirit; Jesus (said unto Thomas ) Because thou hast seen me, thou hast believed, blessed are they who have not seen, and YET believed, Joh. 20.29. I do not doubt, but that Thomas was truly blessed, though he said, he would not (and as it seems, he did not) believe before he saw; but yet Christ declares him, or she, to be eminently blessed, that believe and see not. Mind it ye (sad souls) who cry out, you are dejected low, and see nothing; if now you can believe, you are in a blessed state, yea you are eminently blessed, how ever deeply dejected, if you can but now act your faith. Thy low state is not sad, but blessed (O believing soul) He that believes hath a witness in himself (& by the authority of Christ, enabled to conclude) that he is blessed. Wouldest thou (O soul) be blessed? yea even in thy dejected state, wouldest have a ground (of Christ's allowance, and declaration) to say thou art not miserable though cast down: why then believe.

Secondly, Believing in a state of darkness, and dejection, gives glory to God. God is not glorified by the faith of any, so much as by the faith of the dejected: When Abraham was (as it were) dead (and so past children) then his believing was a glorious faith; He was strong in faith, giving glory to God, Rom. 4.20. Thou sayest (O dejected soul) let God have glory what ere become of thee; Why here is the way to give God glory, act thy faith upon his glorious power, his gracious promise, his good performance, &c. even now in thy low state, so shalt thou glorify him indeed. Though thou be weak, yet believe his strength; though thou be unworthy, yet believe his grace; though thou art very low, and see very little, yet now believe, and account him faithful, able, ready, willing to raise, help, relieve, and comfort; thus thou shalt give him glory indeed.

Thirdly, Believing now will engage God to help; God, and Christ account it an engagement to help, in case the soul believe; and rely when at lowest. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee, Isa. 26.3. Mark it, because the Lord trusteth, therefore Christ will keep. Its true, there is no merit in faith, but yet the Divine mercy counts it an engagement to help: Some have urged this, why they must go, and needs do such or such a thing, because a poor man relies upon them, and trusts to them, and must and will be undone if they fail him: Why, will a man upon that account help, and will not Christ much more? O! will Christ say of a soul that is ready to sink, and yet relies on him, and trusts to him. Here is a poor soul that depends on me, and I see must perish if I fail him; O surely ile not suffer him to fail. They that trust in the Lord shall never be confounded, the Lord will not be as waters that do fail, as it is, Jerem. 15.18. My flesh faileth (saith David ) but God is the rock of my health, Psal. 73. Dejected souls! would you engage Christ to raise you? then believe, though you are cast down never so low.

Lastly, Even very believing is our rising when we are cast down; The soul that believes doth rise, and when Christ draws up our faith, he doth raise us up from our dejected state. It is with the believing soul in his pit of dejection, as with Peter in his Prison; it is said, the Angel of the Lord smote Peter on the side, saying, Arise; why you know Peter was bound with two chains, and Peter might have said thus; I am bound, how can I rise and go out? no, Peter doth not object, but believes: He ariseth, and his chains fall off from his hands; mark it, his believing doth unbinde him: Come, saith the Angel, follow me; Peter might have said, The door is shut, there is a first and second ward, besides that, there is an Iron Gate fast bard, and there are Keepers that keep the door: No, Peter reasons not thus, But he believes, and goes; and the doors open of themselves, the very Iron Gate of its own accord gives way, and the Keepers are kept under sleep from opposing. See, Peters faith doth all, it opens the doors, and brings him forth, Acts 12. So (O soul) do thou believe, Arise (O dejected soul) do not say, I am bound with chains of difficulties, and bolted up under doors of doubtings; but up, believe, thy very believing is (at least) thy rising posture, and thy door-opening hand. O do not stand objecting, reasoning, or questioning, but believe, as hath been opened.

Peradventure by this thy soul is made willing to stir, and now thou only desirest advice to help thee, and for that take these directions.

• 1 Beware of that which will hinder thy faith, and rather keep thee down then raise thee up.
• 2 Consider that which may strengthen thy soul in thy believing, notwithstanding thy low condition.

First, Take heed of that which will rather hinder then help your faith.

Viz. Of concluding anything from

• 1 Sence.
• 2 Self.
• 3 Satan.
• 4 Seeming rejection.

These things eyed too much are dangerous, and conclusions drawn from them, are destructive unto faith; therefore take heed of them all; As

First, Beware of concluding anything from present sense; Sence is an opposite to reason sometimes, but to faith it is an enemy always; hence it is that Paul and Timothy did, and we should, walk not by sense, but by faith, 2 Cor. 5 At present (O soul) thou sayest, Thou seest nothing but wrath, thou feelest nothing but sorrow, thou hearest nothing but threatening, &c. take heed thou conclude not thy state by thy sense: A state sensibly bad, may be really good, as a state seemingly good, may be substantially bad. As the seared Consciences of Reprobates, so the scrupulous Consciences of Saints are not fit, nor able to make right conclusions. What though (at present) Sence present nothing so much as in order to a cure, yet cured thou shalt be; God creates light out of darkness, and shines into our hearts to give us the light of the knowledge of himself in the face of Christ, as it is, 2 Cor. 4.6. Though at present thou art sensible of nothing but darkness, yet God may create a light out of that. Beware of concluding anything from present sense or feeling.

Yea, Beware of eying it tso much; look off from what thou seest, and art sensible of, unto that thou seest not; We faint not (said the Apostle) Why? mark it: We look not at the things Which we see, but at the things which we see not, 2 Cor. 4.16.18.

Secondly, Consider not self; Self is always insufficient as to holy work, or joy; If thou conclude from the consideration of self, thy conclusion will be false. Thou art cast down, and Child-like art nor able to rise again, Self cannot raise thy soul; what then, wilt thou conclude thy soul cannot be raised? O take heed of this, Where self is insufficient, Christ is sufficient; and when we are weak, his power is magnified in our weakness. Abraham considered not his own body now dead, Rom. 4.19. had Abraham considered himself, he had never believed for a Son; it was Sarah's fault (and the ground of her laughing unbelief) she considered her self as old, &c. you must not therefore consider self as weak; no, let me add this; you must not consider self as sinful: This may hinder faith. As weakness to help ourselves, so unworthiness to be helped by Christ, is generally the cause of doubting and unbelief; but take heed of both, Abraham believed though himself was old, yea and though Sarah laughed, neither his weakness, nor her sin could hinder his faith. Take heed therefore of eying self, either as unable, or unworthy: Christ is able to raise the weak, yea and willing to lift up the worthless souls of cast-down ones.

3. Conclude nothing by Satan, He'l tell you of difficulties, and impossibilities, but consider him not. As Satan makes the proud heart of exalted Babylon think it shall never fall, so he would make the grieved heart of dejected Zion think it shall never rise, but know, Satan is a Lyar, and who would believe an old constant Lyar▪ He'l say, despair, when Christ saith, hope: But believe thou the Lord Jesus, and slight Satan, be sure to conclude nothing from his suggestions.

Obj. But what if Conscience join with Satan? what if that witness to Satan's words, &c?

Answ. Believe not, nor conclude from thy own Conscience, it is possible that may err; and look as the seared Conscience of the wicked err, and speak peace when there is no ground; so the seduced Conscience of the godly may create trouble when there is no cause.

Besides, Christ sometimes doth permit Conscience to condemn, to heighten his own grace in acquitting. It is sometimes in Spirituals, as it is in Temporals, we receive the sentence of death in ourselves, that we may not trust in ourselves. Do not therefore (O dejected soul) conclude of thy cast-down condition from Satan's suggestions, no not when backed with thy own Conscience; care not for Satan's condemnation, nay, judge not thine own self, as it is, 1 Cor. 4.3.

Lastly, Beware of concluding anything form present seeming rejections of Christ, Many a cast down soul cries; O Christ seems to reject me, and therefore I am lost, and there's no hope, &c.

But mind it (O soul) as a Caution, Though Christ at present seem to reject thee, yet conclude nothing. Thou knowest (and oh that thou wouldest for this purpose consider well the woman of Canaan. ) Christ at first did seem to reject her. I am not sent (said he) but to the lost sheep of the house of Israel. Nay, he calls her dog, and upon that account denies her children's bread: yet you know the issue, Beware therefore of concluding from the present dealings of Christ: though he seem to reject thee (and let thee lie.) Though he speak as if he meant not to cure thee, and call thee dog (as if he would not have to do with thee) yet believe, for all this may be but a show to try thee, and thy faith. Its said in the story of the journey of Christ's Disciples from Jerusalem to Emmaus; that Christ made as though he would have gone further, yet upon entreaty, he went in to tarry with them, Luk. 24.28, 29. Christ (O soul) may seem to go away, when he intends to tarry; Only he looks for entreaty. O therefore do not conclude anything from the present visible seeming rejections of Christ. He may frown, and smite, cast off, and reject, cal thee dog, and deny thee a crumb: and yet he may intend (and if thou believe and wait, will) to embrace thee, and raise thee up, and to fill thy soul with healing and rejoicing.

Having premised these things by way of caution to be taken heed of. I shall now add one or two positive considerations, for the enabling of the soul, to act his faith even then when it lieth lowest, and seeth least.

First, Consider there can be no just ground why thou shouldest not believe. As formerly I said, there can be no just ground for our great despairing casting down: so now I say, there can be no just ground why we should not believe that yet we shall praise God. It is true, the soul is apt to conceive grounds of despair; at least to conclude there are grounds why it should not believe. But mind it well, and you shall see, there is no reason can be given, why the soul though never so low, and cast down, should not believe its raising up by Christ, and its rejoicing in Christ. For

First, There is no command or inhibition to the contrary. 'It is true, Satan says there is an inhibition, but he is a false Prophet, and God never sent him. The dejected soul cries out, O I may not, I must not, I dare not believe.

Why (O soul) why must not you believe? who said so? when did Christ forbid thee? where is the word that faith, you may not believe. Nay, is not the Scripture express in commanding you to believe at all times. Is not this his commandment that we should believe on the name of Jesus Christ, 1 Joh. 3.23. See, the Text is positive, why shouldest thou say then, that thou mayest not believe.

Secondly, The depth of your dejection, neither is, (nor ought to be) a ground why you should not believe. Others have been as low as you, and yet God hath raised them. Joh, Asaph, Heman, Hezekiah, &c. were much cast down, yet they were raised. One of them cries out, I am afflicted, and ready to die, Psal. 88.15. Another cries out, his spirit was overwhelmed, Psal. 77.3. A third cries out, I shall never more see the Lord in the land of the living, , Isaiah. 38.11. Thus these souls cried out of their depths: and yet were raised, Be as low as thou doest, or canst imagine, yet thy deepest dejection can be no ground, why thou shouldest not believe. Nay, hath not the Lord said that he regards the low estate of his servants. And did not David say, out of the deep I cried, and he heard me; And he brought me up also out of the horrible pit, as it is, Psal. 40.2. Suppose thy pit be very horrible, yet out of that thou mayest be brought up:

Thirdly, Thy defilement can be no ground why thou shouldest not believe, Its not thy dirtinesse (O dejected soul) that should increase thy doubt, or hinder thy faith. Christ raises the soul from the dunghill. Yea, he takes it up when it lies in the Kennel. Israel hath not been forsaken, not Judah of his God [THOUGH] their land were [FILLED] with sin against the Holy one of Israel. Jer: 51: 5. Mark it, though they were filled with sin, yet they were not really (whatever they thought) forsaken of their God. That Jesus, who died for you, when you were dead in sin; will raise thee, though thou be defiled with sin. Suppose your soul, as vile a sinner (as Satan represents you) yet remember, Christ died for sinners, for ungodly, for enemies, Rom. 5.6, 8, 10. So that thy defilement is no just ground why thou shouldest not believe.

Lastly, Thy former and present doubtings, and unbelief, can be no just ground, why you may not believe. Admit thou hast doubted long yet thou mayest believe at last,

Quest. But What will not, doth not my unbelief cut me off from the Promise?

Answ. No, past unbelief is no just hindrance to faith now, David's former doubting did not hinder his enjoyment of the Promise; It is true, he said in his hast (as you do) He was quite cast out. And, that all men were Liars; he meant the Prophets, who told him of the promises, and yet God settled him, notwithstanding his unbelief. Thy unbelief shall not make void God's faithfulness; do not say, I have doubted so long, that it is in vain to believe now: But remember, O soul, former doubtings shall be remembered no more, if thou believe now.

So that you see, there is no ground to hinder faith, there is neither inhibition by God, nor is there any warrant in thee why thou shouldest not believe; neither the depth of thy dejection, nor the degree of thy defilement, nor all thy former doubtings shall hinder Christ from helping; why should they then hinder thee from believing?

Secondly, Consider the Promises are made to the lowest state; souls in the deepest dejection are directly under the Promise: now if the Promises are thine, made to thee, and to such as thee, why shouldest thou not believe? Is thy power quite gone, and is there none left to help thee? Why, that Promise is thine. Deut. 33.36. Art poor and needy, and dost seek water, and there is none found; yea, doth thy tongue fail for thirst? Then that Promise is thine, Esa. 41.17. Art in the dark, and seest no light? why to thee is that word, Trust on thy God, Isa. 50. last. And though thou sit in the dark, yet thou shalt see light (as Micah, 7.9.) yea and light is sown for thee, Psal. 96. It may be thou seest it not, yet it lies sown as seed, and will spring up again. The Lord will create peace for thee that art far off from it, Esa 57.17. Search the rich storehouse of the Promises, and thou wilt see most of them pointing out their finger to thee. Why sayest thou, God hath forgotten thee? Can a Mother forget her children? yea though she can, God will not forget thee, Esa. 49.15. Say not, Thy way is hid from thy God, for he giveth power to the FAINT, and to them that have NO MIGHT he increaseth strength, Isa. 40.29:

Thus all the Promises speak to thee; O believe, believe saith every Promise, for my sake, and for my sake, &c.

Hadst thou but a peradventure, it were ground to hang upon, and it were enough to keep thee from sinking; There is a peradventure for the vilest, 2 Tim. 2.25. But thou hast more then a peradventure of healing; for it is expressly said, I will heal backslidings (mark it BACK-SLIDINGS, and I will love freely, Hos. 14.4. up therefore (O cast down soul) act thy faith, believe; Christ can, yea and will help thee, raise thee, and thou shalt praise him, as the health of thy countenance, and as thy God.

Obj. But I am afraid to believe; what, I that am thus low, and so vile, that have no might, and see no means. It is mere presumption in me to believe, I should presume if I believed, &c.

Answ. Say not so, O soul! Presumption is not simply in case of Salvation, but in case of sinning; Indeed, if thou shouldest say, I shall be saved, and therefore I may sin, this were presumption; but to say, I have sinned, yet I shall be saved, this is FAITH: Thou art wrath though we have sinned, in them is continuance, and we shall be saved, as it is, Isa. 64.5. This Scripture is a very precious place, in which comfort is held forth, and laid hold upon by faith, notwithstanding the Sinners wickedness, or God's wrath. De Dieu translates the whole verse thus, Thou meetest him that rejoiceth, and doth (i.e. who with joy doth) righteousness, by thy ways they remember thee; If thou wert angry when we sinned, or (by way of question) Behold, thou wert angry when we sinned, yet in them (i. e. in thy ways) is eternity, that we might be saved. The whole place indeed is a sweet, and strong support to faith notwithstanding sins; the meaning of which (according to that Commentator) is The ways of God are not changed, but are fo ever the same, and therefore what grace and bounty he hath used to show, the same he still will use to miserable sinners, that we might be saved. Indeed this is a good and sweet interpretation of this place, but I think there is another interpretation as clear, if not more comfortable, that is, if by (in them) we understand our sins. Thus, we have sinned, and in them (i. e. our sins is ) continuance (for alas, we continue still sinful after God's wrath for them) and (yet notwithstanding this) we shall be saved; and thus Calvin sweetly glosseth it, Although we have been obstinate in our sins (for sin after wrath or chastisement is obstinacy) and so deserved to be destroyed a hundred times, yet through thy mercy we are still saved. See Soul! here is mercy for obstinate sinners, and consider, did not Christ come into the world to save sinners; and did not Paul say, of which I am chief? This (O soul) is Gospel, Christ came indeed to save sinners, and for thee to say, I am chief (or principal) sinner, yet ile go too, and rely upon Christ for salvation, it is not presumption but faith. O therefore, do not think, and say, it is presumption for thee to believe.

Further, It is presumption to expect cure or comfort in the use of unlawful means, or in the neglect of appointed means; But faith is so far from being an unlawful means, that it is the only appointed means. Thou readest, and prayest, and hearest, &c. And now thou art called upon to believe, and callest thou this presumption? Thou art very much mistaken (O soul) Besides, it cannot be presumption to obey a command; Christ commands us to believe (as was shown) he forbids our disquieting, and castings down, and he requires us to believe in his Father, and in him. Now callest thou obedience presumption, beware of that: O soul!

Doth the child that is sad, and heavy, and abstains from meat, and lies upon the ground, doth this child presume, when upon his fathers command he ariseth, and eats, and is merry? Did the Prodigal presume, when his father said, let us eat and be merry? Admit thyself to be the Prodigal (O soul!) yet since Christ bids thee arise, and eat, and be merry, why shouldest thou think this presumption;

Obj. But Christ commands not me: he speaks not so to me.

Answ. Why, not to thee O soul? I say why not to thee? Is thy soul excluded, when none is. Doth not Christ call any, every thirsting soul? saith he not, if ANY thirst let him come? Called he not Publicans, Harlots, Sinners, Persecutours; yea, did he not ascend to receive gifts for Rebels, Psalm. 68.18. why therefore (O soul!) dost say Christ calleth not thee?

I witness in Christ's name (and let this stand in Print as a proof) that I as an Ambassador of Christ speak to you, and in his name I beseech you, to accept of grace, and reconciliation freely. Thou even thou (O dejected soul!) art the man and woman, that Christ calls upon to believe: Thou who art dejected and in the dark, and seest no light. Christ saith to thee believe; so shalt thou be established. Now do not say that this is presumption.

Once again (because I find souls harping upon this string) Thou sayest I shall presume if I believe, let me grant it, yet tis but perishing by presumption; and so thou must certainly except thou believe. I remember how the leprous men spake one to another. Why sit we here until we die, if we say we will enter into the City, we shall die there, and if we sit still here, we die also. Come let us go to the Hoast, if they save us alive, we shall live; and if they kill us, we shall but die, 2 Kings 7.3▪ 4.

Reason thou so (O soul!) If I sit still in my dejected state, and despair, I shall die; and if I do act faith, and believe, I can but die. Therefore I will up and believe; yea, though Christ should kill me, I will believe: If I must perish, I will perish in a way of believing. Say therefore to thy soul (as David did) why art cast down O my soul? and why art thou disquieted? Waite on God; believe in Christ. If I must perish, I will perish trusting in him, that I shall praise him.

But know O soul! If thou do believe thou shalt see Christ's glory; Thou shalt see the glory of his power, in helping the weakest; and the glory of his grace in doing for the worst. And when thou seest this, thou shalt praise him as thy God. Wherefore then to wind up all, remember though thou be low, and see little, yet do not despair. Although thy eyes have failed with looking, and thy heart with longing; Although thy strength be gone, and thou be now ready to die, yet do not despair: But in thy lowest ebb of dejection, when thou art disquieted, and cast down most, act thy faith, and say, Though I be low, I may rise; Yea, though I be cast down, I shall be raised; When I am in the deepest dejection, and cannot mount up myself: Then shall Christ's power be manifested, and magnified in my weakness. And I shall after all my sighs, and groans, yet sing praise unto God, as the health of my countenance and my God. Surely, this is thy duty to endeavor, and 'twill be thy glory to perform.